Commentaries on The White Lie How Long Must Adventist Women Wait? Faculty Reductions: 1982-1983

A Quarterly Journal of the Association of Adventist Forums Vollttne 12, Number 4

ELLEN WHITE AND' INTERPRETATION .. OFSCRIPTURE

Amalgamation of Man and Beast The Sanctuary Doctrine Prophecies of Revelation SPECTRUM

Editor Molleurus Couperus Eric Anderson Margaret MeFarland Physician History Attorney Roy Branson Angwin, California Pacific Union College Washington, D,C, Bonnie Dwyer Roy Benton LaVonne Neff Associate Editor Journalism Mathematics Publishing Charles Scriven Lorna Linda, California Columbia Union College Downers Grove. Illinois Tomy Dybdahl Geri Fuller-Col Ronald Numbers Senior Editor Editor Public Relations History of Medicine Allentown, Pennsylvania Washington, D,C. University of Wisconsin Tom Dybdahl Alvin L. Kwiram .RaymondCottrell Gary Patterson Chemistry Theology President . News Editor University of Washington Lorna Linda, California Georgia-Cumberland Conference Gary Land Gene Daffern Bonnie Dwyer Edward E. Robinson History . Physician . Attorney Andrews University Washington, D.C. Chicago, Illinois Manuscript Editor Rennie SchoepfliD Lawrence Geraty Gerhard Svrcek-Seiler Gene Daffern History Old Testament Psychiatrist University of Wisconsin SDA Theological S,,'minary Vienna. Austria Book Review Charles Scriven Fritz Guy Ca~olyn Stevens Theology .' Theology English •. Editors . Walla Walla College SDA Theological Seminary Walla Walla College Peggy Corbett Ottilie Stafford RE.J. Harder Helen W ard Tho~p.on_ Kdowna, British Columbia English . Eeiucational Aclministration Administration Atlantic Union Colle'ge College Place, Washington Rennie Schoepflin Walla Walla College University of Wisconsin Jorgen Henrikson L. E. TrWler Artist EducatiMassachusetts Marie!lhoe.he Gymnasium. Edward Lugenbeal West Germany . Roy Branson Earl W. Amundson Anthropology Louis Venden Ethics, Kennedy Institute President Berrien Springs, Michigan Pastor Georgetown University Atlantic Union Conference Lorna Linda University Church

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Executive Directors Systems Manager Columbia Don McNeil E. Theodore Agard Committee Of International 'Relations Comput.er Programmer Radiation Physicist Molleurus Couperus President Spencerville, Maryland Kettering Medical Center Physician Kettering, Ohio Glenn E. Coe Angwin, California State's Attorney Regional Northern Pacific West Hartford, Connecticut Of Membership John Brunt Ronald D. Cople Representatives Theology Vice President Business ' Walla Walla CoHege Lyndrey A. Niles Silver Spring, Maryland Atlantic Communications Richard B. Lewis, Jr. College Place, Washington Howard University, Washington, D.C. Advertising Southern Executive Secretary Staff Boston, Massachusetts T. Grace Emori Claire Hosten Central Nursing Legal Consultant Atlanta, Georgia At'torney Bradley Litchfield Darrell J. Huenergardt Washington, D.C. Attorney Attorney .. Southern Pacific Treasurer Washington, D.C. Kimball, Nebraska Mike Scofield Richard C. Osborn Central Pacific B.usiness Principal Guy D. Cochran Monterey Park, California Takoma Academy Dental Surgeon Takoma Park, Maryland Palo Alto, California

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@ 1982. All rights reserved. Litho USA In Thls, Issue Volume Twelve, Number Four, Published June 1982 SPECIAL SECTION: Ellen White and the Interpretation of Scripture Is Ellen White's Interpretation of Biblical Prophecy Final? Donald Casebolt 2 Amalgamation of Man and Beast Gordon Shigley 10 Ellen White and Doctrinal Conflict: Context of the 1919 Bible Conference Bert Halaviak with Gary Land 19 REPORTS College Faculty Reductions, 1982-1983 Harold Hopp and 35 Rick Rubner How Long Must Women Wait? Janice Eiseman Daffern 39 REVIEWS The White Lie, by Walter Rea Jonathan Butler 44 Alden Thompson 48 Tell it to the World: The Story of Seventh-day Adventists, by C. Mervyn Maxwell Benjamin McArthur 55 Parochiaid and the Courts, by Dale E. Twomley Robert G. Higgins 56 RESPONSES 57 UPDATE Davenport, Pacific Press Case, EGW Project Bonnie Dwyer 63 About This Issue he essays in this issue emerges from the editorial board to assume T recounting debates the post of associate editor. In addition to about Ellen White's interpretation of writing readable books on theology, he was biblical passages make one thing clear: the shaping force at the founding ofInsight Vigorous discussions of her authority are not and co-editor of SPECTRUM at a critical peculiar to our time. Walter Rea's period in its history. compilation of parallels between Mrs. Tom Dybdahl, Assistant to the chairman White's work and other writings has of Rodale Press, becomes Senior Editor, elicited strongly worded reviews from two working on special projects. After receiving Adventist professors, Jonathan Butler and an M. Div. from Andrews University, Tom Alden Thompson, who have themselves became the first Adventist to earn a Masters' written and lectured on Ellen White. degree from the Columbia School of J our­ Significant changes have recently taken nalism. Among other posts, he was the place in the SPECTRUM staff. "Update," a Administrative Assistant to a U.S. congress­ new department in SPECTRUM, reflects man. He has written widely in Adventist the addition of Bonnie Dwyer, introduced publications, including SPECTRUM. in the last issue as the news editor. Richard A former student of Scriven's, Gene Emmerson, professor of English at Walla Daffern, now a physician in the Wash­ Walla College, has decided to devote ington' D.C., area,joins SPECTRUM as the further time to an expanding scholarly manuscript editor. At Walla Walla College career. He relinquishes the post of executive and at Lorna Linda University, he edited editor which he filled with energy and student rapers, and is presently managing distinction for five years. He has graciously editor 0 the AAF newsletter, Forum. As he agreed to continue as a member of the has for this issue, Gene will review all editorial board. Since the printing of SPECTRUM material through various SPECTRUM is shifting to the greater stages of production. Finally and happily, Washington, D.C., area, Sandy Clay ton­ Vinette Anderson, formerly a secretary at Emmerson will also not be continuing her the United Nations and at the World Bank, efficient work as an editorial assistant. has agreed to become the secretary for both Charles Scriven, a member of the the­ SPECTRUM and AAF. ology faculty of Walla Walla College, re- -The Editor Is Ellen White's Interpretation of Biblical Prophecy Final?

by Donald Casebolt

o doubt a major Josiah Litch had predicted, according to his N cause of the present interpretation of Revelation 9. This gave ferment within the Seventh-day Adventist tremendous impetus and credibility to the denomination is caused by disappointment 1843-1844 predictions. Until these pre­ that events considered to be fulfillments of dictions failed, last day events linked with end-time prophecies have not led to the prophecy seemed to be unerringly homing in Second Coming. After all, the church was on the world-like successive cannon blasts, founded by Seventh-day Adventist pioneers with the next shot due to explode at the who were convicted that prophecies were climax of earth's history. being fulfilled very rapidly. Early Adventist expositors interpreted Now, as Adventists struggle to under­ the book of Revelation by using a principle stand more fully the Second Coming of of interpretation known as the continuous­ Christ, they are returning to Scripture to see historical approach. Expositors using this if it has been correctly understood. Weare approach center their efforts on "endeavor­ .convinced that it must be Scripture, not our ing to select events in history which might forebears, however revered, which must possibly be fulfillments of the prophecies of determine our beliefs about the return of the book [ of Revelation]."l The inherent Christ. This article will examine the basic danger in applying this approach is that approach of the early Adventist expositors, expositors may force historical events onto a the limitations of their verse-by-verse com­ text without adequate support. Besides mentaries of prophecy, and Mrs. White's straining the biblical text, this also involves adoption of their faulty conclusions. an unjustified selective application of Early Adventist leaders were convinced historical documents. Two examples where that a great many of the end-time this has actually taken place will be prophecies were being fulfilled very examined: 1) the seven trumpets of rapidly. The Lisbon earthquake of1755, the Revelation 8:6-9,21; and 2) the shaking of Dark Day of 1780, the captivity of Pope Pius the heavens and the earth of Revelation VI in 1798, and the falling of the stars in 6:12-17. 1833 had all taken place within recent Before examining Revelation 8:6-9, 21, memory. Even more striking, however, was it is vital to have a clear conception of the fact that Turkey lapsed into impotency the context. The sixth chapter of Revelation in 1840, apparently on the exact day that concerns the opening of the seven seals, the sixth of which brings us up to the time when the inhabitants of the earth exclaim "the Don Casebolt is a graduate of Andrews University and did graduate work at the University of Chicago. great day of their [God and the Lamb] wrath He now lives in Roseburg, Oregon. has come."2 Volume 12, Number 4 3

After this I Uohn] saw four angels six days are arranged into two corre­ standing at the four corners of the earth, sponding groups of threes. holding back the four winds of the earth, so that no wind should blow on the earth Day Event Realm or on the sea or on any tree. And I saw 1 Light/Darkness I Heavens another angel ascending from the rising 2 Water/ Atmosphere II Seas of the sun having the seal of the living 3 Earth/Vegetation III Earth God; and he cried out with a loud voice 4 Heavenly Bodies I Heavens to the four angels to whom it was granted 5 Sea & Sky Creatures II Seas to harm the earth and the sea saying, "Do 6 Land Creatures III Earth not harm the earth or the sea or the trees, 7 Sabbath Rest until we have sealed the bond-servants of our God on their foreheads." And I heard This three-tiered scheme is found the number of those who were sealed one throughout Revelation and the rest of the hundred and forty-four thousand sealed Bible. In different passages they may be from every tribe of the sons of Israel mentioned with slight variations. The (Rev. 7:1-4). familiar text of Revelation 14:7 commands Note that the earth, trees, and sea are not us to "worship Him who made (1) the to be harmed until the sealin~ is accom­ heaven and (2) the earth and (3) sea and plished. The tense of the verb 'to seal" in springs of waters." Other texts include verse four indicates sealing has been Revelation 5:13; 10:6; and 11:6. This accomplished.3 After an enumeration of the principle is already well established in Old sealed group, Revelation 8:1 describes the Testament passages that speak of God's breaking of the seventh seal. There follows great day of judgment. For example, in in Revelation 8:7 the description of the first Zepaniah 1:2-3 we read: two trumpets. Here immediately after the "I will completely remove all things sealing has taken place we find that the earth, from the face of the earth," declares trees and sea are damaged. "A third of the the Lord. "I will remove man and beast. earth was burnt up and a third of the trees I will remove the birds of the sky and were burnt up, and ... fire was thrown the fish of the sea." into the sea and a third of the sea became In both Old and New Testaments, when blood." Moreover, when we reach the fifth these three realms are mentioned, the scope trumpet we learn that the locusts are involved is universal and cannot be limited to commanded to hurt "only the men who do one geographical area. not have the seal of God on their foreheads" Returning to the seven trumpets of (Rev. 9:4). Thus it is clear that the events of Revelation 8, we see that the action there the seven trumpets follow the sealing. Since involves all three of these realms: the sealing occurs right after the announce­ ment that the day of God's wrath "has 1st Trumpet Earth (trees and 8:7 come" it is virtually impossible to place the grass) events of the first six trumpets within a 2nd Trumpet Sea (ships and sea 8:8-9 historical framework circa 400-1840 A.D. life) 3rd Trumpet Rivers & Fountains 8:10-11 4th Trumpet Sun, Moon& Stars 8:12 ith the chronological W position of the seven Thus, there can be no doubt that the scope of trumpets established, one must determine the seven trumpets is universal, as is the their topological extent. To do so one must scope of the seven bowls-popularly known understand biblical cosmology (the study of as the seven last plagues-which are how the universe is structured). The basis similarly structured. for biblical cosmology is found in the However, upon examining typical Ad­ Genesis account of creation. Here the first ventist exposition,4 we find that these basic 4 SPECTRUM chronological and spatial structuring prin­ "bottomless lit" in Revelation 9:1. This cipals have been entirely overlooked. word is foun in the New Testament a total Instead, Uriah Smith-for example-in of nine times. Only two of these instances Daniel and the Revelation, rp.akes the gratuitous are outside Revelation: Romans 10:7, where assumption: "The blowing of the trumpets Paul quotes Deuteronomy 30:12-14 very ... comes as a complement to the inexactly;5 and Luke 8:31, where a legion of prophecy of Daniel 2 and 7. . . . In the first devils inhabiting a demoniac beg] esus not to four trumpets, we have a description of the send them back to the "abyss." Of the special events which marked Rome's fall" remaining occurrences, only four fall (p. 47?}. There is no textll:al or logical basis outside Revelation 9. These are Revelation for this assertion, but once it is made, all 11:7; 17:8; and 20:1,3. that remains is (or the interpreter to find After studying all these instances, it is some semblance of a connection between a clear that in the New Testament abussos word in the text and an historical event that always refers either to the abode of the dead occurred in Rome's fall. The remainder of or to that of Satan and his demons, never to a Smith's verse-by-verse commentary on the geographical location on the earth's sur­ seven trumpets is just such an effort,and an face. 6 Similarly, in its 35 occurrences in exhaustive analysis of his interpretation is the Septugaint, an ancient Greek translation unnecessary. An example or two suffice to of the Old Testament, it always refers to a illustrate the superficiality of the con­ watery depth beneath the earth or to the nections he draws. Regarding the first abode of the deadJ Therefore, Smith's trumpet he states: contention that abussos "may refer to any The terrible effects of this Gothic waste, desolate, and uncultivated place," invasion are represented as "hail," from and in this case to the "unknown wastes ofthe the northern origin of the invaders; Arabian desert" (p. 498), is entirely incorrect. "fire," from the destruction by flame of The Greek word that is used for desert, both city and country; and "blood," from wasteland, or semi-arid land in both the the terrible slaughter of the citizens of New and Old Testaments is not abussos but the empire by the bold and intrepid eremos. It is found, for example, in Rev­ warriors (p. 476). elation 12:6 and Exodus 19:1 ff. The connection he makes between hail As referred to above, another occurrence and the northern origin of the Goths is of abussos is found in Revelation 9:11, where purely arbitrary, for all the barbarian the phrase "the angel of the bottomless pit" invasions came down on Rome from the is used. According to Smith, this angel is the North. Also, it is obvious that virtually any sultan acting as chief minister of Moham­ invasion throughout the millenia has medanism (p. 502). Since abussos cannot be involved destruction by fire and the the deserts of Arabia, the angel of the abussos shedding of blood. There is nothing in the can hardly be the Turkish sultan. The real text that can be specifically tied to the identity of this angel is actually quite clear. Goths. The same angelic being is found in Revelation 20:1-3. Namely, Satan, the destroyer, who is shut up in the abyss. He is ccording to Smith, the king of demons, and as such rules over A it is very clear that them in their abode. While in Revelation 9:1 the fifth and sixth trumpets describe the he is permitted to have the key that opens Saracens' and Turks' assault on the Eastern the abyss-and then opens the abyss and part of the Roman empire. "It is so obvious allows smoke and destroying locusts to go that it can scarcely be misunderstood," says forth-in Revelation 20:1-3 the authority he (p. 493). However, this statement IS and freedom of action symbolized by this unfounded, both exegetically and histori­ same key is taken from him. He is the star of cally. Revelation 9:1 that fell to earth, as biblical We begin with a consideration of the parallels adequately show. For example, in Greek word abussos (or abyss) translated as Revelation a war in which the dragon and Volume 12, Number 4 5 his angels participate is found (Rev. 12:7-9, ruled over a larger empire than the Ottoman 12-13). Here the dragon is thrown down to government ever did.9 earth just as the star of Revelation 9: 1 falls to The Omayyads can fairly claim a the earth. In Luke 10:18 Jesus sees Satan fall chapter- of glory, unsurpassed by any like li~htning from heaven. Isaiah 14:12 other empire in human history. At the reads: 'How you have fallen from heaven, zenith of Omayyad Jower in 715 the o Star of the morning, son of the dawn!" Arab empire stretche from the Chinese The more familiar King James version is: frontier to the Atlantic Ocean, from "How art thou fallen from heaven, 0 France to the borders of modern India, Lucifer, son of the morning!" and from the Caspian Sea to N ubia.10 Once it is demonstrated that abussos cannot be equated with the "unknown wastes of Arabia," that the key was not the "fall ofChosroes" (p. 496), that the angel of "According to Smith ... the the abussos was not a sultan, and that the star fifth and sixth trumpets from heaven that fell to earth cannot be describe the Saracens' and Muhammad or the religion of Islam-as Smith implies-there remains no textual Turks' assault on the Eastern basis for an identification of the fifth part of the Roman empire. trumpet with the Moslem world. . . . However, this statement is unfounded, both exegetically either can Smith's and historically." N interpretation be justified from an historical standpoint. This becomes evident upon examining how he, Therefore, both exegetically and his­ following Josiah Litch, arrives at a starting torically, the entire basis for beginning the point for the five-month period of Reve­ five months in 1299 with Othman is lation 9:10. According to him, this period groundless. This being the case, the derived should begin when the "king" of Reve­ dates of 1449 and 1840 are automatically lation 9:11 begins his rule. He asserts that meaningless and do not necessitate any "from the death of Mohammed until near further discussion. Nevertheless, a few the close of the thirteenth century, the major difficulties within them will be Mohammedans were divided into various pointed out. factions under several leaders, with no Smith's historical support for the 1449 general civil government extending over date is the fact that at that time a Turkish them all." He implies that this situation sultan supported Constantine, one of the changed with the advent of Othman. deceased emperor's sons, to succeed him (p. This is incorrect on several counts. First, 506-7). He interprets this as a voluntary in 1299 Othman was far from ruling over surrender of the Byzantine empire's in­ "all the principal Mohammedan tribes" (p. dependence. However, for some time 502). His domain then scarcely. covered a previous to this, the Turks had had a large fifteenth part of what is now modern hand in the internal politics of Byzantium. Turkey, and it was not until 200-250 years As of 1373, Byzantium was" a vassal state of later that the dynasty he founded could be the Turks, pledged to pay tribute and to said to rule over "all the principal provide military assistance to the Ottoman Mohammedan tribes." Not until after 1566 sultan. " Vassals by definition are not did the Ottoman empire control even a part independent. Even in 1346 John Catacuzenus of Arabia, for example. Second, there was a was made emperor during a civil war only "general civil government" over the Islamic with the help of Turkish troops.ll world between the time of the prophet The 1840 date has both exegetical and Mohammed's death and 1300. The Omayyad historical problems. Exegetically, the hour, (or Umayyad) dynasty from 715-750 A.D. day, month, and year of Revelation 9:15 6 SPECTRUM refer to a point in time rather than a period oftime. Thus I will punish the world for its evil. Namely, the particular time when the four Therefore I shall make the heavens angels at the Euphrates are to be released. tremble, The Jerusalem Bible)s translation illustrates And the earth will be shaken from its this more clearly: "Thf:!se four angels had place. been put there ready for this hour of this day Throughout all these texts are develop­ of this month of this year, and now they ments and variations in detail. For examr.le, were released to destroy a third of the in Amos 8:8-9 it is said that the sun will 'go human race. "12 down at noon," and in Isaiah 13 the sun will Historically, the choice of 1840 for be dark upon rising, while in still other texts marking the end of Turkish independence is the sun is mentioned as being darkened by dubious. Already in 1808 the Ottoman clouds. Clearly, a precise interpretation of empire was in a desperate situation, but even such details is impossible. However, the after 1840 it still had more land territory basic point of all these descriptions is clear. than it did in 1449. Furthermore, Turkey still First of all, the event described is a cosmic, exists as a modern state, never having lost its not a local event. It depicts a fundamental independence. 13 Given the fact that anyone collapse of all earthly and cosmic powers. in the 1830s could see that the Ottoman Second, as implied in the expression the" day empire was in a serious decline and the of the Lord," the event is concise, not license which Litch allowed himself in protracted. It happens at a point in time, not pressing dates and events into his historico­ over a long period of time. Third, it is a day prophetic scheme, it is not at all surprising of wrath and judgment. that he successfully "predicted" the end of Revelation 6:12-17 corresponds precisely. Turkish "independence." In verses 15-17 the day is characterized as a Revelation 6:12-17 was incorrectly inter­ day of wrath. Verses 12-14 show the cosmic preted by Smith as foretelling the 1755 nature of the event. All the (1) heavenly Lisbon earthquake, the 1780 Dark Day, and bodies are shaken in verses 12b-14a, and the the 1833 meteor shower. To comprehend mountains of (2) the earth and islands of the this passage correctly, the Old Testament (3) sea are shaken in verses 12a and 14b. concepts which the Revelator employed Finally, there is no break in the action must be understood. The key concept which throughout the entire passage. I t is one he utilized is best expressed in the Old single (not protracted) and singular (not Testament phrase "the day of the Lord." repetitive) event from start to finish. Here it Amos, writing in the mid-eighth century would be well to reread Isaiah 13:6-13 in its before Christ, is the first to employ this entirety. There we do not find an expression. He characterizes "the day of the earthquake occurring at one time in a Lord" as a day of darkness when God will certain location, and then later at another "make the sun go down at noon," and the place the sun and moon being affected, and land will "quake" and "be tossed about" finally still later the stars being shaken. (Amos 5:18-20; 8:8-9). Many other Old Rather, just as in Revelation 6:12-17, Isaiah Testament writers develop this concept is giving a multi-faceted description of one vividly and extensively (Zeph. 1:14-16; Ez. event. The popular Seventh-day Adventist 32:7-8; Jer.4:19-25; and Joel 1:15-20; 2:2,10, notion of time gaps between all these events, 30-31; 3:15). All these texts should be read, and a particularly large one between verses since only Isaiah 13:9a, 10-11a, and 13a can 13 and 14; is merely an assumption that is be quoted in full here. read into the text. Behold the day of the Lord is coming, Thus, purely from an exegetical point of Cruel, with fury and burning anger, view, the Lisbon earthquake of 1755, the For the stars of heaven and their Dark Day of1780, and the meteor shower of constellations 1833, do not correspond to the event will not flash forth their light; mentioned in Revelation 6:12-17. Similarly, The sun will be dark when it rises, from a historical and scientific viewpoint And the moon will not shed its light. these events do not measure up. Volume 12, Number 4 7

n a series of three Froom's figures. 16 In sum, both the 1833 I articles (May 22, meteor shower and the 1780 Dark Day May 29, and June 5,1980) appearing in the have natural, not, as commonly believed, Adventist Review, Merton E. Sprengel supernatural causes. conclusively demonstrated that the Dark Day of May 19,1780, was caused by smoke from huge forest fires burning in the New "In sum, both the 1833 meteor England states combining with a dark storm front passing through the area. Further­ shower and the 1780 Dark Day more, if one locates the extent of the have natural, not, as commonly darkness on a globe, it is clear that the area believed, supernatural causes." covered was virtually an infinitesimal portion of the earth's surface, and thus certainly not the cosmic event described in But, as is urged by some Seventh-day Revelation 6. In the Collegiate Quarterly of Adventist thought leaders, "it is the fact of April-June 1980, pages 71-72, the same the darkness, not its cause, that is author has pointed out that the meteor significant." Accordingly, they are willing shower of November 1833 "was by no to grudgingly concede that the "Dark Dar. means a singular event." In fact, it is a may be accounted for by natural causes' regular event occurring every 33% years ( emphasis mine) Y However, as one letter to with records going as far back as 902 A.D. the editor shows, the average person in the In the past, much has been said about the pew probably has an even more difficult 1833 shower being the greatest on record. time accepting the idea of a natural cause: LeRoy Froom, for example, has a chart It is very hard for me to believe that comparing some recent meteor showers. Ellen White and her associates, like S. N. There he lists the Leonids of1833 at the rate Haskell, and others whom I have heard of 60,000 meteors per hour, while the next preach, were mistaken in thinking the highest he lists is the Giacobinids of 1933 at event was supernatural in its cause. 1S only 15,000 meteors per hour.14 While In any case, it appears quite clear that the accurate techniques for counting falling great majority of Seventh-day Adventist meteors have only been developed recently, pioneers believed that the Dark Day and the with considerable progress having been Falling Stars were supernaturally caused. made since 1833, the descriptions of early Why? Both events, though not supernatural, records strongly remind one of popular were certainly awe inspiring, and persons accounts of the 1833 shower found in deeply engrossed in the book of Revelation Adventist literature. were naturally reminded of Revelation For example, concerning the 902 A.D. 6:12-17. Also their lack of knowledge Leonid meteor shower, Arabic records state concerning the nature of meteor showers that "an infinite number of stars were seen and weather inversions led them to ascribe during the night, scattering themselves like t hese ""strange events to a supernaturaI rain to the right and left." Then when cause, much like primitive peoples think of observing the same system in 1202 A.D., it is solar eclipses. Finally, and perhaps most recorded that the meteors "flew against one importantly, they originally thought that another, like a scattering swarm of Revelation 6:12-17 required for its fulfill­ locusts. "15 Thus, there is no inherent reason ment a supernatural event, which indeed it to suppose that the 1833 shower must have does. There can hardly be a more graphic been greater than anything ever seen. way of expressing the idea that when the However, there is even more precise, Day of the Lord arrives the whole of nature positive evidence that the 1833 shower has in one single moment will experience such been surpassed. Scientific reports of the 1966 an upheaval as has never occurred in history, Leonid shower mention rates of up to including Noah's Flood. Thus, apologetic 150,000 per hour, or two-and-a-half times arguments-based on a later awareness that the rate of the 1833 shower, according to the 1780 and 1833 events were not 8 SPECTRUM supernatural and which, nevertheless, seek independent and direct exertion of omnip­ to interpret these events as prophetic ful­ otent power. "20 fillments-are both incongruent and ironic. Mrs. White echoes and also emphasizes Another argument that is brought for­ the interpretations made by Smith and ward to support the significance of the 1780 Litch. In her discussion of the Dark Day, Dark Day is that of timing. It is claimed also made up largely of quotations, the that Christ predicted that the "sun would be following statements are found: "Almost, if darkened before the end of the 1260-year not altogether alone, as the most mysterious period in 1798 but after the persecution had and as yet unexplained phenomenon of its ended, which occurred probably around kind ... stands the dark day of May 19, 1755" (emphasis mine ).19 This argument 1780. . . . the darkness was supernatural." lacks substance because it interprets the text The following quotation was used by both inconsistently. The meteor shower of 1833 Smith and Mrs. White:21 took place outside the period 1755-1798, yet I could not help conceiving at the time, the phrase "in those days after that that if every luminous body in the uni­ tribulation," interpreted consistently, verse had been shrouded in impenetrable would apply to both the darkening of the sun shades, or struck out of existence, the and moon and the falling of the stars. darkness could not have been more complete. Immediately following this quotation Mrs. White took the next citation used by Smith "Ad·ventlsts cannot aVOl·d and made it even more emphatic.22 making judgements as to As quoted by Smith: In the evening ... perhaps it never whether the conclusions of their was darker since the children ofIsraelleft forebears are in harmony with the house of bondage (emphasis mine). an accurate exegesis of the Mrs. White's paraphrase: Since the times of Moses no period Bible, for Scripture cannot be of darkness of equal density, extent, and superseded by an appeal to duration has ever been recorded. Ellen White's transcendent In her only paragraph on the Dark Day auth orlty.. " that is not a paraphrase or quotation, Mrs. White emphasizes that a quarter century prior to 1798}apal persecution "had almost wholly cease "and that the date of the May here is no doubt 19, 1780, Dark Day made it therefore a T that Uriah Smith's "striking" fulfillment of Christ's pre­ book Daniel and the Revelation had-and con­ diction. In commenting on Matthew 24:29 tinues to have-a great impact on Seventh­ regarding the falling of the stars, she says: day Adventist conceptions of the 1780 Dark "This prophecy received a striking and Day, the 1833 meteor shower, and the impressive fulfillment in the great meteoric "Moslem interpretation" of Revelation 9. shower of November 13, 1833." With His comments, largely composed of quo­ respect to the "Moslem exposition" of tations, are replete with statements empha­ Revelation 9, she says that "in the year 1840 sizing the unnatural nature of the 1780 Dark another remarkable fulfillment oflrophecy Day. He terms it "the wonderful darkening excited widespread interest" an further: of the sun." One of the authorities he uses "The event [Turkey placing herself under states: "The true cause of this remarkable the control of Christian nations] exactly phenomenon is not known" (p. 443). In an fulfilled the prediction. "23 1862 Review and Herald article Smith asserts The following conclusion is therefore that the 1833 meteor shower "cannot be established by the evidence presented. Both accounted for on supernatural and scientific Smith's and Litch's detailed exegesis of principles" but that it took place by "an Revelation 8:6-9:21 and 6:12-17 is faulty Volume 12, Number 4 9 textually, most obviously in their Greek of the Second Coming, Adventists have no translations, both historically and scientif­ alternative but to examine the Scriptures for ically. Furthermore, it is evident that Mrs. themselves. Even with Mrs. White, Ad­ White echoed and emphasized their funda­ ventists will have to avoid adopting the mental conclusions. The extent and direct­ position of Mormons concerning Joseph ness of her dependency in this instance is not Smith and Christian Scientists regarding as obvious as when she is paraphrasing from Mary Baker-that the Bible as interpreted by a single historian for an entire chapter on a our prophet is our standard of faith and specialized topic such as the Waldenses; but practice. she did err in borrowing mistaken prophetic Adventists cannot avoid making judge­ expositions. Important implications for the ments as to whether the conclusions of their role of Ellen White's writings in deter­ forebears are in harmony with an accurate mining doctrinal positions result from this exegesis of the Bible, for Scripture cannot fact. be superseded by an appeal to Ellen White's In trying to understand the Biblical view transcendent authority.

NOTES AND REFERENCES

1. Kenneth A. Strand, The Open Gates of Heaven, 9. Philip K. Hitti, History of the Arabs (London: 2nd ed. (Ann Arbor: Ann Arbor Publishers, 1972), p. Macmillan, 196Q),p. 21§; EnEJ'clopaedia Britannica, 34. 15th ed., s.v. "HIstory of the Ottoman Empire and 2. Biblical guotations are from the New Amer­ Turkey," by Malcom Edward Yapp. ican Standard Version unless otherwise noted. to. Anthony Nutting, The Arabs (New York: The Greek verb "has come" is 2nd Aorist, active, Clark N. Potter, Inc., 1964; reprint ed., New York: indicative. Mentor Books, 1965), p. 80. 3. H. E. Dana and Tulius R. Mantey, A Manual 11. EncycloJ'aedia Britannica, 15th ed., s.v. "Byzan­ Grammar of the Greek New Testament (Toronto: The tine Empire, by: Donald MacGillivray Nicol. MacMillan Company, 1957), p. 200 state that "the 12. For a justification of the definite article being perfect is the tense of complete action.... That is, translated as a demonstrative pronoun' see H. E. It views action as a finished product." The verb "to Dana and Julius R. Mantey, A Manual Grammar, pp. seal" in verse four is in thelerfect tense. 136, 147. 4. Uriah Smith, Daniel an the Revelation. Rev. ed. 13. Encyclopaedia Britannica 15th ed., s.v. "History (Nashville: Southern Publishing Association, 1944) of the Ottoman Empire andl Turkey," by Malcolm will be used throughout this dIscussion as the most Edward Y app. tYl?ical example of Seventh-day Adventist expo­ 14. LeRoy E. Froom, The Prophetic Faith of Our sItIOn. Further references to his book will be put in Fathers, 4 vols. (Washington, D.C.: Review and the tex~ with parentheses, for example (p. 20). Herald Publishing Assn., 1950-54), IV:1217. 5. RIchard Lo~genecker, Biblical Exegesis in the 15. E. Walter Maunder, The Astronomy ofthe Bible, Apostolic Period (Grand Rapids: William B. Eerd­ 3rd ed. (London: Hodder and Stoughton, 1909), p. mans Publishing Co., 19751, pp. 114, 121-122. 114. 6. W. Bauer, Griechisch-deutsches Worterbuch zu den 16. "Great Leonid Meteor Shower of 1966," Sky Schrifien des Neuen Testaments [A Greek-English and Telescope, Tanuary 1967, pp. 4-10. LeXIcon of the New Testament). 4th ed., trans. W. 17. Kennet'h H. Wood, "The Dark Day," F. Arndt and F. W. Gingnch (Chicago: The Adventist Review, May 20, 1980, p. 13. University of Chicago Press, 1957), p.. 2. 18. David 1. Shaw, "Letters: The Dark Day," 7. Everett F. Harrison, ed., Baker's Dictionary of Adventist Review, Tuly 17, 1980, PoP. 2,21. Theology (Grand Rapids: Baker Book House, 1960), 19. Wood, "The Dark Day, ' p. 13. p. 21. 20. Uriah Smith, "Falling of the Stars in 1833," 8. Our English name Lucifer is derived from a Review and Herald, May 20, 1862, p. 196. Latin word meaning morning star from lucifer, "light 21. Smith, Daniel and the Revelation, p. 445; Ellen G. bearing." The original Hebrew. word is derived White, The Great Controversy (Mountain View: from a verb meanmg "to shine," and is given the Pacific Press Publishing Assn., 1911); pp. 306, 307. meaning "shining one" by E. Kautzsch and A. E. 22. Ibid., p. 308. Cowley, Gesenius' Hebrew Grammar, 2nd English ed. 23. Ibid., pp. 306, 333-335. (London: Oxford University Press, 1976), p. 237. Amalgamation of Man and Beast What Did Ellen White Mean?

by Gordon Shigley

n September 8,1947, church, assembled the distinguished tri­ O fifteen of the Sev­ bunal along the far side of a long table that enth-day Adventist church's highest of­ faced Marsh and Clark, who sat in front of ficials gathered near San Francisco, Cali­ bookshelves filled with Mrs. White's fornia, to listen to two young Adventist publications, while Milton Kern, president biologists-Dr. Frank L. Marsh and Dr. of the Board of Trustees of the Ellen G. Harold W. Clark-debate the meaning of White Publications, chaired the pro­ two brief statements published in the mid­ ceedings. Shortly after 9 a. m., Kern took the nineteenth century by their church's floor and gave a brief history of the r.rophet, Ellen G. White. The biologists controversy surrounding the amalgamation (both still alive and active) discussed statements. whether Mrs. White's writings implied that Mrs. White's statement first appeared in sexual relations between men and animals Spiritual Gifts} Important Facts oj Faith in had produced confused species, helped to Connection with the History of Holy Men of Old} deface God's image in man, and left traces of a four-volume set first published in 1864. its activity lingering for all to see in certain After describing a series of antediluvian sins unnamed races of men. that included intermarriage between the The explosive racial implications of such righteous and wicked, idolatry,. polygamy, statements gave a sense of urgency to the theft, and murder, Ellen White wrote: debate. Controversy swirled around the But if there was one sin above another implication that blacks descended from the which called for the destruction of the sexual union of humans with animals. Had race by the flood, it was the base crime God revealed to Ellen White in a vision that of amalgamation of man and beast which blacks were not fully human? Through the defaced the image of God and caused years, critics and apologists of Ellen White confusion everywhere. God purposed to had joined battle over this emotionally destroy that powerful, long-lived race charged issue. Less tangible issues for the that had corrupted their ways before church loomed in the background. How him.1 and to what extent should religion accom­ Her second reference to amalgamation modate scientific data that contradicts reve­ came in the next chapter and dealt with the lation? If Mrs. White's inspiration fell amalgamation of man and beast that short of infallibility, what were its limits? occurred after the Flood: James McElhany, president of the Every species of animal which God created were [sic] preserved in the ark. Godon Shigley wrote this article while a graduate The confused species which God did not student at the University of Wisconsin. create, which were the result of am al- Volume 12, Number 4 11

gamation, were destroyed by the flood. earlier paragraph. Four years after the Since the flood there has been amal­ statements appeared, Uriah Smith, then gamation of man and beast as may be seen editor of the Adventist organ Advent Review in the almost endless varieties of species and Sabbath Herald} defended them in his of animals and in certain races of men.2 Visions of Mrs. E. G. White: A Manifestation of Both statements later appeared in The Spirit Spiritual Gifts According to the Scriptures (1868) of Prophecy} Vol. 1, and in the 1870 re­ with an interpretation that gave no room for organization of the material in Spiritual misunderstanding, and James White, Ellen's Gifts. In 1871 they arpeared again in The husband, had, in his own words, "carefully Great Controversy} Vo . 1, an alternate title read the manuscript" before recommending for The Spirit of Prophecy. the wide circulation of Smith's book. Finally, almost 20 years later, both amal­ The almost certain implication, con­ gamation statements were not included in tinued Clark, was that Ellen White also had the 1890 Patriarchs and Prophets. In the 1947 been interested in how Uriah Smith had compilation, The Story of Redemption, the defended her, and that she, too, had read the Ellen G. White Publications editors re­ work. Clark called attention to his work moved the questionable statements and even with Ellen White's son, W. C. White, andD. a few of the surrounding sentences that had E. Robinson, her secretary. Neither of these appeared in Patriarchs and Prophets. men ever had doubted that Ellen White Kern noted that the statements had meant the crossing of man and beast by the aroused controversy almost from the time phrase "amalgamation of man and beast." Ellen White had published them in 1864. Although there was controversy over the During the last 20 years, he continued, statements, critics and supporters alike had several men had offered different inter­ accepted this interpretation. How easy it pretations of Ellen White's statements, and would have been to correct her critics in it was the purpose of this meeting to hear 1870 if she really had intended "the base from advocates of the two most widely crime of amalgamation of man and beast" to publicized viewpoints, after which there mean intermarriage between the races of would be an opportunity for questions and Seth and Cain. It was a common practice, he discussion. He then turned the floor over to continued, for Ellen White to make changes Clark. where her words had elicited a wrong Clark rose and began by complimenting interpretation, yet in this case she made no Marsh on his contribution to the study of attempt at clarification even though critics creation. As far as their relation to the had charged her with teaching that blacks theory of evolution, he noted, they stood 100 were not human. percent shoulder to shoulder and were even If one diagrammed the expression, "one in substantial agreement on many aspects sin above another was amalgamation of man of the amalgamation statements. The and beast," continued Clark, one could see anxious church officials were relieved to that man and beast stand in the same relation find Clark and Marsh such good friends, and in the sentence; they are coordinates. Clark's opening. remarks helped to dispel Whatever applies to one applies to the some of the tensIOn. other, and it is impossible to make the Clark then gave a brief summary of the amalgamation of beast with beast or man context for the amalgamation statements, with man the one sin greater than idolatry, calling attention to their location at the end adultery, polygamy, theft, or murder. His­ of a chapter detailing crimes committed by tory showed that cohabitation with animals the antediluvians. It was difficult to read the was one of the greatest sins of antiquity, statements within their contexts without for which there was abundant evidence. seein? a series of sins, of which the last sin­ Furthermore, anthropologists had dis­ the 'one sin above another"-was obvi­ covered human-like skulls in many parts ously the climax. It was not likely that Ellen of the world that showed peculiar ape-like White was talking about intermarriage affinities. Competent authorities had de­ since she already had described that sin in an cribed characteristics of living tribes in 12 SPECTRUM

Africa and Malaysia that were of a distinctly Suppose, he suggested, that in the first simian nature. While tkere was no positive statement Ellen White had meant that man evidence that man and animals could cross had crossed with beast. How could both of today, there were, nevertheless, many facts the stated results occur? True, God's image to indicate that just such crosses may have might be defaced, but would that cause taken place in the past. Moreover, God's confusion everywhere? Man could, after all, commands to Israel specifically forbidding cohabit with no more than a few forms, and cohabitation of man and beast indicated that cohabitation was not synonymous with humanity was practicing this base crime. To hybridization. The Scriptures made clear, say that amalgamation between man and he continued, that the principal sin that beast never occurred in the past because it made the Flood necessary was coalescence does not occur now, Clark stressed, is to of the "sons of God" and the "daughters of take the same position of uniformitarianism men." Furthermore, if the Holy Spirit that misled geologists. There was, in fact, actually had told Ellen White that man had only one objective fact that could not be crossed with beast, she would not have explained: the lack of an authentic record of deleted the amalgamation statements from such a cross. This one fact did not justify the Patriarchs and Prophets. conclusion that the "one sin above another" Marsh now brought in the testimony of committed by antediluvians was either science. One of the most clearly demon­ interracial marriage or marriage between strated principles of biology, Marsh noted, believers and unbelievers. Such an inter­ was the fact that the different Genesis kinds pretation did violence to the language Ellen of animals will not cross, not even to the White actually used. On the contrary, two extent of producing a sterile hybrid. There conclusions were clear: Ellen White knew was no reason either from modern data or what she meant to say, and she clearly from the fossil record to suppose that this intended her readers to interpret "the base was not a law extending all the way back to crime" as a sexual act that included the Creation. If amalgamation of the Genesis crossing of man and beast. kinds was the principal sin that made It was now about 9:45 a.m., and Kern destruction of land forms necessary, we called on Marsh. He began with a few words should be able to find these amalgamated of praise for Clark, and noted that they were forms as fossils. As for Uriah Smith's good friends who merely had a professional supposed defense of the amalgamation difference of opinion on statements that statements and Ellen White's unchanged always had been unclear as to precise reprinting of both statements two years meaning. He then called attention to the later, that hardly proved that Ellen White definition of amalgamation given by J. R. meant that man had crossed with beast. Bartlett in the 1859 Dictionary of Ameri­ Ellen White had made no statement canisms. In the United States the word whatsoever regarding Smith's defense. And "amalgamate" was applied universally to furthermore, while it was difficult to the mixing of black and white races, he explain how man could amalgamate with noted, and only since the turn of the century beast, it scarcely was necessary to explain had "hybridization" become a perfectly how there could be an amalgamation of man satisfactory substitute. But at the time Ellen with man. Marsh turned around to the wall White wrote the amalgamation statements, of Ellen White books surrounding the "the amalgamation of man" would call to conference room, reached for a copy of the mind of the general reader a fusion of Fundamentals of Christian Education) and read two races, in this case the ungodly race of from the bottom of page 499: "The enemy Cain and the godly descendants of Seth. rejoiced in his success in effacing the divine Neither the language of the statements image from the minds of the people . . . themselves, the Scriptures, the findings of Through intermarriage with idolaters and science, nor any other statements from the constant association with them ... " Marsh writings of Mrs. White demanded the emphasized his point: "Ellen White said conclusion that man had crossed with beast. amalgamation defaced the image of God. Volume 12, Number 4 13

Here she says intermarriage effaced the impossible "to tell just where the human divine image." ends and the animal begins. Can we suppose Finally. Marsh brought up the sensitive that this was so ordained of God in the issue of race. Those who insisted that beginning? Rather has not sin marred the evidence for amalgamation of man with boundaries of these two kingdoms?"6 beast could be seen in "certain races of Although Ellen White had not specified men," had the impossible task of pointing to what races she wanted her readers to look races that were part human and part beast. upon as partial evidence for "the base The conclusion should be obvious: amal­ crime," Smith's naming of specific races gamation of man defaced God's image; tended to support the contention that Ellen amalgamation of races within the created White had not expected anyone to encounter kinds of animals produced confused species. difficul ty picturing the "certain races of We should not tarnish God's priceless gift to men." When Uriah Smith defended Ellen Adventists by finding racial slurs in the White's amalgamation statements, he clearly statements and admonitions of Mrs. White, reflected the popular idea of his time that he concluded.3 crosses between men and animals had created a no-man's-land between man and beast, populated by gorillas, chimpanzees, ong before Marsh wild bushmen of Africa, Patagonians, and L and Clark were ac­ Hottentots. tive, Ellen White's statements had elicited discussion as soon as they appeared in print. The controversy then had revolved around "Uriah Smith. . . clearly the issue of whether blacks were the result of hybridization of humans with beast. In reflected the popular idea of his The Visions of Mrs. E. C. White} an apology time that crosses between men for Ellen White's gift of prophecy, Uriah and animals had created a no­ Smith answered 52 objections that critics had raised about Ellen White. Under man's-land between man and "Objection 39: The Negro Race is not beast, populated by gorillas, Human," he argued that Ellen White had chimpanzees, wild bushmen of Riven the second amalgamation statement 'for the purpose of illustrating the deep Africa, Patagonians, and corruption and crime into which the race H ottentots. " fell, even within a few years after the flood,"4 and not to teach that blacks were not human: Uriah Smith's views were compatible There was amalgamation; and the with students of the "American School" of effect is still visible in "certain races anthropology, which was reaching its crest of men." Mark, those excepting the of influence in the United States by 1850. animals upon whom the effects of this These anthropologists claimed that species work are 'Visible, are called by the could cross to produce intermediate forms vision "men. " N ow we have ever of offspring.? They argued that simple supposed that anybody that was called observation demonstrated that races of men a man, was considered a human being.S were capable of crossing even though they However, that the present races included constituted separate species that God had descendants from men that had come into intended should remain separate. Samuel being as a result of man-animal crosses was George Morton, founder of invertebrate beyond dispute, Smith argued, citing "such paleontology in America and author of the cases as the wild Bushmen of Africa, some controversial Crania Americana (1839), sug­ tribes of the Hottentots, and perhaps the gested that since drawings from Egyptian Digger Indians of our own country, etc." tombs, known to be at least 3,000 years old, Moreover, he claimed, naturalists found it showed the races every bit as distinct then as 14 SPECTRUM now, it was unreasonable to assume that among Adventists interested in natural natural causes had produced the races in science and revelation. what could be Hat most a thousand years" In the April 1931 issue of The Ministry, since the Flood.8 It was more likely that God George McCready Price, the church's most had created the races from Noah's three prominent opponent of evolution, proposed sons, or perhaps at the Tower of Babel. to make a slipht alteration in the wording of - Realizing that hybridization would be the Ellen White s statements-the addition of a battleground on which they would win or single word in brackets-that could rec­ lose their case, proponents of the" American oncile them with science and remove all School" attacked the validity of inter­ difficulty associated with the controversy. fertility as a test for species. In 1847 Morton Without attempting to deal with all-the published a paper in the prestigious American interesting statements in this passage, I Journal of Science that claimed hybrids existed may be allowed to say a few words about between an amazing variety of organisms the latter part, which I think is the portion including deer and hog, bull and ewe, sheep most liable to be misunderstood. Let me and deer, as well as many crosses between rewrite the last sentence, adding just different species of fish, birds, and insects.9 one word in brackets, and I think the James White read Smith's book and supposed difficulty will disappear almost warmly recommended it with the following of itself. "Since the flood, there has been notice in the August 25, 1868, Review and amalgamation of man and (of) beast, as Herald: may be seen in the almost endless varieties The Association has just published a of species of animals, and in certain races pamphlet entitled, "The Visions of Mrs. of men. "12 E. G. White, A Manifestation of Spiritual Price was proposing two non-overlapping Gifts According to the Scriptures." It is amalgamations-one for the races of man written by the editor of the Review. While and another for union of the various kinds carefully reading the manuscript, I felt of animals. very grateful to God that our people His solution evoked a storm of opposition. could have this able defense of those One of the first to reply the same year was views they so much love and prize, which D. E. Robinson, for many years Ellen others despise and oppose. This book is White's personal secretary. In a par,er titled designed for very wide circulation. "Amalgamation Versus Evolution' Robin­ -James White.1° son saiJ that Price's insertion of the word James and Ellen White took 2,000 copies "of' into Ellen White's statement did of Smith's book with them to campmeetings violence to the "obvious meaning" tha t the that year.ll author herself intended.13 He went on to Despite Smith's defense of Ellen White's argue that the amalgamation statements statements, controversy never wholly sub­ helped solve some of the problems in the sided. Even when Ellen White deleted the conflict between science and religion, such statements from her new book, Patriarchs and as "how such a variety of animals Prophets (1890), the old statements remained . . . could have been produced in the a topic of much discussion. short time allowed by Bible chronology . .. "14 and the problem of comparative anatomy: orty years after the Mrs. White's statement, if accepted, Fappearance of Patri­ will solve the problems connected with archs and Prophets, scientists had begun to cast the close physical resemblance between a long shadow over Uriah Smith's already man and some of the apes, between whom traditional interpretation. It could no longer and the tailed monkeys there are greater be claimed, as Uriah Smith had once done, structural difference than between them that "no one" denied the possibility of man­ and man. Anyone who observes the animal crosses. The amalgamation state­ chimpansee, the gorilla, or the orang, ments became a popular topic of discussion would not find it difficult to believe Volume 12, Number 4 15 that they have some common ancestry with Marsh in 1941, Clark argued that what with the human race. 1S could happen now was not a safe guide for Just what races of man actually showed determining what might have happened in traces of animal ancestry, Robinson con­ the past and warned Marsh of the danger of ceded, was impossible to determine; Mrs. falling into the uniformitarian error that has White had not specified the" certain races misled geologists.19 omen.f " Harold Clark's involvement with the problem of Ellen White's views on amalgamation began when his biology "If Ellen White said there has students at Pacific Union College con­ been union of man and beast, tinually asked him about Ellen White's she would, said Marsh, 'be in amalgamation statements. After consulting conflict with all laws of with Elders W. C. White and Dores Robinson, the latter a secretary to Mrs. crossb ree dIng.· , " White and a cousin of Clark's first wife, Clark felt obliged to at least put forward hypotheses to provide a reasonable expla­ On March 1, 1942, both Marsh and Clark nation for Ellen White's statements-for completed papers defending their alter­ testing and study if nothing else. 16 In 1940 he native positions and attacking opposing completed Genes and Genesis, which sup­ views. Clark's "Amalgamation: An Anal­ ported the traditional interpretation and ysis of the Problem of Amalgamation" suggested possible crosses in the animal stressed that the expression proposed by kingdom. Even if his examples should prove Marsh-amalgamation of man (with man) wrong, Clark felt the basic principle behind and beast (with beast)-left "beast with Ellen White's statements was sound. beast" in an impossible situation. "In order The following year the book was so to get any sense from itwe must imply that it highly regarded by the denomination that it was a sin for one kind of animal to cross with was chosen as a ministerial reading course another. "20 selection. But in the spring of that same In his paper, "Analysis of the Amal­ year, Frank L. Marsh, then fresh from the gamation Statements," Marsh argued that University of Nebraska with a doctorate crosses between the different kinds, includ­ degree, noted that scientists had failed to ing man and the anthropoid apes, were find a single instance of hybrids between contrary to all the laws of genetics. To avoid man and beast. Perhaps it would be better, implying that interracial marriage today he suggested, to accept Price's "the still constituted a "base crime" or sin, Marsh amalgamation of man and (of) beast" wrote that, althou~h Ellen White had called reading after all. amalgamation beJore the Flood a "base Before the end of 1941 Marsh completed crime," amalgamation after the Flood may his own Fundamental Biology, a 128-page not have been a sin at all,21 mimeographed text that emphasized the Further evidence that "the base crime of lack of scientific evidence for belief in the amalgamation of man and beast" did not ability of diverse organisms to crosS. 17 Ellen refer to fusion of man and beast was found, White, Marsh argued in the two chapters said Marsh, "in the deletion of the devoted to the amalgamation question, had amalgamation statements from the beauti­ not said man had crossed with beast. If fully and carefully rewritten story in confused species resulted from amal­ Patriarchs and Prophets," an account that gamation, they were limited to hybrids contrasted sharply with the "loosely between closely related animals of the same written" earlier essay.22 By this argument Genesis kind. If Ellen White said there has Marsh introduced one of the more curious been union of man and beast, she would, said issues to arise out of the amalgamation Marsh, "be in conflict with all laws of controversy: the literary style of Spiritual crossbreeding. "18 In an exchange of letters Gifts is so poor that a correct understanding 16 SPECTRUM of the amalgamation statements is very because they were confused, the result of difficult. Only Patriarchs and Prophets clearly processes that God did not approve.25 indicates what Ellen White meant by "the By late 1946, however, the continuing one sin above another," namely, inter­ advance of genetics, the apparent clash marriage between the righteou,s and between science and revelation, and the wicked, he maintained.23 need to address the racial implications of the Robinson and Clark, though sympathetic traditional view of the amalgamation ------wi th Marsh's desire to reconcile the statements combined to make Marsh's amalgamation statements with science, still interpretation appear increasingly attrac- agreed that Ellen White obviously had tive. In the summer of 1947, just before the intended her readers to picture a sexual confrontation iti California, Marsh met crime, and that amalgamation of man and privately in Washington, D.C., with beast after the Flood was the same activity as General Conference President McElhany it was before the Flood; certainly it was just and several other denominational le~ders as much a "base crime." Furthermore, it who would attend the September meeting. seemed to them somewhat ironic to have He came at their invitation and spent an amalgamation "counteract in part the entire evening detailing his views and degeneration of milenniums of Satanic warning of the dangers associated with activity" when it was amalgamation that other interpretations both in the realms of supposedly had produced the degeneration science and racial relations. In retrospect, in the first place. Marsh may have gone to California already the winner.

"unable to reconcile the most n California on Sep­ obvious reading of Ellen I tember 8, 1947, both White's statements with science men had completed theirlresentations by and with a commitment to 10:15 a.m.; Kern invite questions. and discussions on the issues. Clark received the genetic equality among races, most of the questions, and as the session the church has accepted Marsh's continued it became apparent that most of IngenIous. .. Interpretation . .... " the leaders, however they might feel about Ellen White's original intentions, clearly favored a position that could accommodate Marsh remained undaunted. In Evolution) science and defuse the racial problems Creation and Science) completed in 1944, he associated with the amalgamation state­ argued that since it was the "Creator's ments. Marsh offered just such a solution. If obvious intention to keep the kinds sepa­ his interpretation seemed a bit strained even rate," God must have created each kind to some of his supporters, it nevertheless was with protoplasm that was "physiologically possible and reasonably defensible. After a incompatible" with that of a different break for lunch, the discussion resumed with kind.24 about a third of the group missing, only to Clark soon answered Marsh, taking aim adjourn at 3 p.m. without a vote. At the at his interpretation of amalgamation to close of the meeting Kern and Marsh mean crosses only between varieties of the discussed how the questions had gone and same Genesis kind: "Assuming that the concluded that if a vote had been taken, it hybridization spoken of in Spiritual Gifts was would have gone at worst 12 to 3 in Marsh's between ecological races, we would have favor. the word of Inspiration declaring in one The church officials did not encourage place that normally fertile groups were either Clark or Marsh to write summaries of allowable within the kind, but saying in their views. However, when Marsh re­ another statement that the products of such turned to Union College he thought a races were denied entrance into the Ark summary would be useful for his students. Volume 12, Number 4 17

On November 16, 1947, he completed an 11- F. D. Nichol was preparing his Ellen G. page ~aper, "The Amalgamation State­ White and Her Critics, he requested all of ments, ' and sent it to Clark suggesting that Marsh's papers on amalgamation. Marsh he, too, write a paper briefly summarizing sent them to him and Nichol leaned heavily his arguments. On March 1, 1948, Clark on them for his chapter on the amalgamation. completed his "Amalgamation: A Study of statements.27 The White Estate made Perplexing Statements Made by Mrs. E. G. avail abe in 1968 a copy of Nichol's chapter White. " It included a point-by-point under the title "Ellen G. White Statements rebuttal of Marsh's latest paper. To Marsh's Regarding Conditions at the Time of the suggestion that hybrids could only result Flood-by F. D. Nichol." This is still the from the crossing of the same "kind" of paper sent to those who req~est an official animal, for example, Clark again wanted to statement on Ellen G. WhIte and amal­ know why such an activity should constitute gamation. a "base CrIme.." For many years the Adventist community When two such creatures crossbreed, assumed Mrs. White believed that part of they do not in any way produce a con­ man's fall involved sexual amalgamation of fused or corrupted kind. They merely man with beast and defended her views as make a new variant in the same kind. scientific. After 1947 the dominant view Such interbreeding seems to be the changed and has continued for 35 years. perfectly natural and orderly process.26 Unable to reconcile the most obvious Nor could Clark believe that "amal­ reading of Ellen White's statements with gamation of man and beast" after the Flood science and with a commitment to the was not the same activity it was before the genetic equality among races, the church has Flood, or that it in any way had decreased in accepted Marsh's ingenious interpretation sinfulness. Because Clark's paper replied to of what Ellen White meant. It may be that particular arguments in Marsh's past papers, the present generation of Adventists will Marsh decided to write just one more: "A agree with the earliest generations of Discussion of Harold W. Clark's Paper Adventists that-at least at one time-Ellen 'Amalgamation,' Published March 1, 1948." White did believe amalgamation of man The real battle was over, however, and with beast took place, but will not accept these were primarily post-war skirmishes. that view as scientifically authoritative Marsh's view had prevailed. In 1951, when today.

NOTES AND REFERENCES

1. Ellen G. White, SpJritual Gifts, Important Facts of demarcation between the human and animal races is Faith in Connection with the History of Holy Men of O(d lost in confusion. It is impossible, as they affirm, to (Battle Creek: Seventh-day Adventist Publishing tell just where the human ends and the animal Association, 1864), III, p. 64. begins. Can we suppose that this was so ordained of 2. Ibid., p. 75. God in the beginning? Rather has not sin marred the 3. The events bf this meeting were reconstructed boundaries of these two kingdoms?" Ibid. from accounts given to the author by Harold W. 7. For a detailed account of the rise of the Clark and Frank L. Marsh and from papers written "American School" of anthropology see William before and immediately after the 1947 meeting. I Stanton, The Leopard's Spots: Scientific Attitudes Toward then sent a copy of my description to both Clark and Race in America, 1815-18:59 (Chicago: The University Marsh for further comment and revision. of Chicago Press, 1960). 4. Uriah Smith, The Visions of Mrs. E. G. White: A 8. Samuel George Morton, Crania Americana; or A Manifestation of Spiritual Gifts According to the Scriptures Comparative View of the Skulls of Various Abori~inal (Battle Creek: Seventh-day Adventist Publishing Nations of North anaSouth America, to which is Prefixed Association, 1868), p. 103. on Essay on the Varieties of the Human Species 5. Ibid. (Philadelphia, 1839), pp. 1-3. See William Scranton, 6. Ibid.: "But does anyone deny the general Leopard's Spots, pp. 24-44. statement contained in the extract given above? g. Samuel Morton, "Hybridity in Animals, They do not. If they did, they could easily be silenced considered in reference to the question of the Unity by a reference to such cases as the wild Bushmen of of the Human Species," Amertcan Journal of Science, Africa, some tribes of the Hottentots, and perhaps 1847,3 (second series): 39-50, 203-212; also cited in the Digger Indians of our own country, etc. William Stanton, op. cit., pp. 114-115. When Moreover, naturalists affirm that the line of Morton died in 1851 he was at the zenith of his 18 SPECTRUM influence, lauded as one of America's greatest sentation on "Science and Religion" at Andrews scientists. "One of the brightest ornaments of our University, Summer 1976, for the Ellen G. White age and country" eulogized the New York Daily Workshop. (From the author's transcript of the tape Tribune, May 20, 1851, adding that "probably no recorded session, p. 11). scientific man in America enjoyed a higher 23. See Marsh, "Amalgamation Within Genesis reputation among scholars "throughout the world, Kinds," June 11, 1942, pp. 1-4, and "The than Dr. Morton." Quoted in William Stanton, Amalgamation Statements,' (unpublished paper, Leopard's Spots, p. 144. Nov. 16, 1947), p. 6. Also from information 10 a 10. James White, "New and Important Work," letter to the author from Frank L. Marsh (March 26, Advent Review and Sabbath Herald, XXXII, (Au$. 25, 1979). Other than the absence of the amalgamation 1868), p. 160. Harold Clark, in commenting onJames statements, the changes in the various accounts are White s notice, wrote: "This work was carefully trivial. Compare Spiritual Gifts, III, PE. 61-74, with examined by James White with the almost certain The Spirit of Prophecy, I, pp. 67-78, and Patriarchs and im,1?lication tnat Mrs. White would also closely read Prophets, Ep. 90-107. it. Harold Clark, "Amalgamation: A Study in A parallel reading of Spiritual Gifts, The Spirit of Perplexing Statements Made by Mrs. E. G. White," Prophecy, and Patriarchs and Prophets, however, shows (M~rc~ 1, 19~8),. p. 2. Altho~~h Clark 9pesti,?ne~ a remarkable similarity. One can, in fact, easily SmIth s applIcatIOn to specific races, yet It IS follow the flow of ideas paragraph by paragrapn, evident that he [U riah SmIth] correctly understood sentence by sentence, noting wliere Ellen Wliite what Mrs. White meant to say, for in 1870, when the added new material, right up to and including the statements were reprinted, no change was made in last word before the paragraph that begins each the wording. Clianges were made in other amalgamation statement. The improvement in publications where a wrong interpretation had been literary style in Patriarchs and Prophets seems to consist placed upon her words." Ibid. more in tlie deletion of the amalgamation statements 11. Tliis information appears as a handwritten than in substantive changes 10 language or re­ note at the bottom of a copy of Uriah Smith's arrangement of ideas, and falls short of the "Objection 39: The Negro Race Not Human," transformation Marsh implied when he wrote: "The provided by Frank Marsli. Since James White had trained writer looks almost with horror at the lack sugBested in his Review notice that Smith's book was of unity, coherence and. emphasis in the 1864 essay. deSIgned for "very wide circulation,'1 itmay be that However, . . . in that description [Patriarchs and he took these copies for sale at the various Prophets] the unity, coherence and emphasis of her campmeetings that year. essay are so above reproach as to leave no doubt as to 12". George McCready Price, "The Problem of what constituted the principle ... " Hybridization," The Ministry (April 31, 1931), p. 13. 24. See Frank L. Marsli, Evolution, Creation and 13~p. ~. RQbjnson,' Amalgamation Versus Science (Washington, D.C.: Review and Herald Evolution," n.d., but written shortly after April, Publishin~ Association, 1944), p. 140. Marsh 1931, p. 1. requested that the notice of this book as a Ministerial 14. Ibid., p. 2. Readin~ Course selection-stated on the title page 15. Ibid., p. 3. of the first edition-be removed because it "seemed 16. Information in a letter to the author from to prejudice some evolutionists (such as Dob­ Harold W. Clark (Tune 14, 1979). Both Robinson and shonsky)." From a letter to the author from Marsh, W. C. White definitely believed that Ellen White March 26,1979. The Review and Herald omitted the meant amalgamation of man' with beast. notice beginning with the second printing. 17. Information in a letter to the author from 25. Harold W. Clark, "Hybridization in Relation Marsh (Feb. 8, 1979). to Genesis Kinds," (Angwin, Calif.: May 1,1945), p. 18. Information 10 a letter to the author from 2. Leon Caviness, a professor of biblical languages at Marsh (Feb. 8, 1979). Pacific Union College, tried to strike a compromise 19. Harold W. Clark to FrankL. Marsh, April 10, in his short paper, "The Meaning of the 1941 (courtesy of Frank L. Marsh). Amalgamation Statements." Those who really 20. Information in a letter to the author from wanted to discover what Ellen White originally Harold W. Clark (Tune 14, 1979). See also Harold intended by her statements must not overlook, he W. Clark, "Amalgamation," {March 1, 1942. reasoned, that she reprinted the same expressions, Francis D. Nichol, a church apologist who later unchanged, six years after the initial controversy championed Marsh's interpretatIOn 10 his Ellen G. and two years after Uriah Smith's defense. Caviness White and Her Critics, actually would accept this did not rule out the possibility of a cross between strang,e sug~estion. Animals were capable of "base men and beast, but felt that the hybrid, if it could be crime ' and 'sin," Nichol argued, because they were produced, would not lead to the introduction of a violating natural law. F. D. Nichol, Ellen G. White new species intermediate between man and aEe. and Her Critics (Washington, D.C.: The Review and Each cross would represent a sin~le event, and the Herald Publishing Association, 1951), p. 317. offspring would be mcaEable of further crossing. 21. Frank L. Marsh, "Analysis of the Amal­ Cav10ess solved the racial problem associated with gamation Statements," (unpublIshed paper, March Mrs. White's statements by postulating products no I, 1942), p. 5. longer produced and a process no 10nBer functional 22. For example, see Frank L. Marsh, "The at least between man and beast, but hIS compromise Amalgamation Statements," (unpublished paper, satisfied neither side. L. L. Caviness, "The Meaning Nov. 16, 1947), pp. 4, 5. This argument has continued of the Amalgamation Statements," n.d., pp. 1-2. to the present and is reflected 10 F. D. Nichol, Ellen The same month Clark's essay appeared, Marsh G. White. Marsh made the same arBument in a responded with "The Basic Unit of Creation," an question and answer session followmg his pre- essay that used interfertility as the test for defining Volume 12, Number 4 19 the Genesis kinds. The resulting argument appeared version of Studies in Creationism in 1950 that stressed to be circular. A year later he completed Studies in the impossibility for Genesis kinds to cross, but Creationism, a mimeogral'hed text used during 1946 completely omitted any discussion of the amal-· and 1947 as a reference fOr his classes at the Seventh­ gamation problem itself. day Adventist Theological Seminary in Washing­ 26. Harold W. Clark, "Amalgamation, A ton, D.C. Marsh devoted some twenty-five pages revi.sion of a paper issued March 1, 1942," (Angwin, to· the amalgamation question, again restating most CalIf.: MarcIi 1, 1948). of the previous arguments. The Review and Herald 27. Information in a letter to the author from Publisliing Association published a heavily revised Marsh Gan. 10, 1979).

Ellen White & Doctrinal Conflict: Context of the 1919 Bible Conference

by Bert Haloviak with Gary Land

rom the late 1890s ditional controversy over the doctrinal Funtil the 1920s, the and historical authority of the writings of Seventh-day Adventist Church faced theo­ Ellen White. Indeed, the authority of Ellen logical controversies over pantheism, the White became the focus of discussion and an sanctuary, and the meaning of the "daily" important source of the divisions at the 1919 (to, early Adventists, "daily" was a crucial Bible and History Teachers Conference. word found in Daniel 8:11-13 in the King Even defenders of Ellen White developed James Bible). These controversies resulted divergen t understandings of inspiration (see in several leading figures leaving the de­ SPECTRUM, Vol. 10, No.1, pp. 23-57). nomination; moreover, they engendered ad- What follows is an account of this turbulent period of theological debate. The ideas debated then have some parallels today. Bert Haloviak, assistant director, Office of Archives Certainly opposing interpretations of the and Statistics, General Conference of Seventh-day authority of Ellen White have re-emerged Adventists, is a graduate of Columbia Union College, and holds an M.A. in history from the in strikingly similar terms. University of Maryland. Gary Land, professor of history, Andrews Uni­ versity, holds his doctorate from the University of Pantheism California, Santa Barbara. Gary Land prepared for SPECTRUM this abridge­ he debate about pan­ ment of two papers, written by Bert Haloviak in November 1979 and Tune 1980, originally titled, "In T theism had its roots the Shadow of the 'baily'; Background and After­ in the aftermath of the 1888 General math of the 1919 Bible and History Teachers' Con­ Conference. Out of prolonged discussions ference" and "Pioneers, Pantneists, and Pro­ gressives: A. F. Ballenger and Divergent Paths to following the 1888 General Conference the Sanctuary." session debate over justification by faith Volume 12, Number 4 19 the Genesis kinds. The resulting argument appeared version of Studies in Creationism in 1950 that stressed to be circular. A year later he completed Studies in the impossibility for Genesis kinds to cross, but Creationism, a mimeogral'hed text used during 1946 completely omitted any discussion of the amal-· and 1947 as a reference fOr his classes at the Seventh­ gamation problem itself. day Adventist Theological Seminary in Washing­ 26. Harold W. Clark, "Amalgamation, A ton, D.C. Marsh devoted some twenty-five pages revi.sion of a paper issued March 1, 1942," (Angwin, to· the amalgamation question, again restating most CalIf.: MarcIi 1, 1948). of the previous arguments. The Review and Herald 27. Information in a letter to the author from Publisliing Association published a heavily revised Marsh Gan. 10, 1979).

Ellen White & Doctrinal Conflict: Context of the 1919 Bible Conference

by Bert Haloviak with Gary Land

rom the late 1890s ditional controversy over the doctrinal Funtil the 1920s, the and historical authority of the writings of Seventh-day Adventist Church faced theo­ Ellen White. Indeed, the authority of Ellen logical controversies over pantheism, the White became the focus of discussion and an sanctuary, and the meaning of the "daily" important source of the divisions at the 1919 (to, early Adventists, "daily" was a crucial Bible and History Teachers Conference. word found in Daniel 8:11-13 in the King Even defenders of Ellen White developed James Bible). These controversies resulted divergen t understandings of inspiration (see in several leading figures leaving the de­ SPECTRUM, Vol. 10, No.1, pp. 23-57). nomination; moreover, they engendered ad- What follows is an account of this turbulent period of theological debate. The ideas debated then have some parallels today. Bert Haloviak, assistant director, Office of Archives Certainly opposing interpretations of the and Statistics, General Conference of Seventh-day authority of Ellen White have re-emerged Adventists, is a graduate of Columbia Union College, and holds an M.A. in history from the in strikingly similar terms. University of Maryland. Gary Land, professor of history, Andrews Uni­ versity, holds his doctorate from the University of Pantheism California, Santa Barbara. Gary Land prepared for SPECTRUM this abridge­ he debate about pan­ ment of two papers, written by Bert Haloviak in November 1979 and Tune 1980, originally titled, "In T theism had its roots the Shadow of the 'baily'; Background and After­ in the aftermath of the 1888 General math of the 1919 Bible and History Teachers' Con­ Conference. Out of prolonged discussions ference" and "Pioneers, Pantneists, and Pro­ gressives: A. F. Ballenger and Divergent Paths to following the 1888 General Conference the Sanctuary." session debate over justification by faith 20 SPECTRUM arose a movement urgmg Adventists to According to Ballenger, "physical healing is "Receive ye the Holy Ghost. " The now present truth to Seventh-day Ad­ conviction that, after the acceptance of ventists, but only to those who will give the God's righteousness, the Lord would pour Lord the glory." He urged the church to out His Spirit to enable the finishing of the "clear the King's highway" of sins so that work occupied a central position in the "signs and wonders may be done by the Review and Herald, and at campmeetings name of his holy child Jesus." Reports of during 1897 to 1899; it was articulated physical healings regularly arose out of the primarily by A. T. Jones, newly-named campmeetinrs where Ballenger preached.2 editor of the Review and Herald, and A. F. Ballenger s concept of physical healing Ballenger, a prominent SDA minister. As depended upon his understanding of the editor, {ones concluded practically every atonement, which for him included Christ's editoria for over a year with the words bearing of the physical illnesses of the world "Receive ye the Holy Ghost. " As a upon the cross. As he explained in his book revivalist, Ballenger traveled from church Power for Witnessing, published in 1900: to church and campmeeting to campmeeting It is clear that our Lord took our preaching that same theme. infirmities and bore our sicknesses that Jones had by this time added a significant we might not have to bear them; that element to the message, one with the we might be loosed from them; that they potential, it seemed, of uniting the often might depart from us. Jesus bore them antagonistic medical and ministerial ele­ therefore, that He might bear them away ments of the church: from us, that we might bear them no Perfect holiness embraces the flesh as more. All this proves that the gospel well as the spirit; it includes the body includes salvation from sickness as well as as well as the soul. Therefore, as perfect salvation from sin. 3 holiness cannot be attained without A similar view appeared in the writings of holiness of body, and as holiness of body E. J. Waggoner, who had edited the British is expressed in the word "health," so Present Truth during the 1890's. He taught perfect holiness can not be attained that the power by which a person received without health . . . Do you not see by forgiveness of sins was the same power that all this that in the principles of health healed disease and asserted that "perfect for the body and· righteousness for the purity" was "absolutely necessary" for soul, both inwrought by the Holy Spirit God's remnant people.4 of God, the Lord is preparing a people unto perfect holiness, so that they can meet the Lord in peace, and see him in Pposition to these holiness? O VIews soon arose, The connection of health reform with the notably from George Irwin, president of indwelling of the Holy Spirit received the General Conference, in letters to Ellen consistent emphasis in the Review and Herald White. He observed that the Battle Creek during this period.! physician]. H. Kellogg, who was influenced As did others who preached the Holy by these views, seemed to be moving Ghost message, Ballenger considered it to be increasingly away from teaching that could the culmination of the 1888 emphasis. He be termed" denominational." Furthermore, presented the message as consisting of five younger doctors-such as David Paulson, essential steps: D. H. Kress, and Howard Rand, and First, repentance of sin; second, a ministers, including W. W. Prescott, E. ]. claiming of pardon, or the imputed Waggoner, and A. T. Jones-were "run­ righteousness of God by faith; third, the ning along extreme lines also. " He told Mrs. claiming of the keeping power of God, or White, "I feel more and more to thank God imparted righteousness by faith; fourth, for the Spirit of Prophecy; for it is our the claiming of "the promise of the SFirit rudder that will guide us safely over the through faith;" fifth, the claiming 0 the shoals and breakers that are before us." He gift of healing by faith. called upon her to return to the United Volume 12, Number 4 21 States from Australia as soon as possible. 5 with all its needs, ... Man needs phys­ Meanwhile, Irwin turned to his long-time ical healing as much as moral regener­ associates to restore the fundamentals. He ation, and complete success is not possible noted that Stephen Haskell in his work in either one without the other.ll brought out the "great underlying lrinci­ Thus. through the atonement, according to pIes of the message, which explode many Kellogg, there was present in nature and errors and beliefs that have been gaining a in every living being, in man, a bene­ foothold in the minds of some. " Haskell and ficient intelligence which is continually J. N. Loughborough could combat these creating, restoring, renewing, and re­ elements, he believed, because of their building, always doing the best that could previous experience in dealing with fanati­ possibly be done under the circumstances. cism.6 Subsequently, articles by Haskell, This is the real healing power, active in Loughborough, and others appeared that every living cell, and particularly in the were seemingly designed to counter the new blood. perfectionism that was becoming more At the same time, Kellogg expressed his extremist.? The Holy Flesh movement, belief in a personal God in heaven. He wrote concentrated in Indiana, was a major Mrs. White: "Some of the brethren have manifestation of this extremism at the end of gotten the idea that we do not believe in a the century. 8 personal God, which is certainly very The issues came partially to a head when, wrong. There could be no worship without at the British Conference meeting at a personal God. "12 Southsea, England, in 1903, conservative Adventists in England criticized E. J. Waggoner because of his teachings at the " .. Waggoner retorted that Bible School and in the Present Truth. The question of continued financial support for 'the whole denomination was both the school and magazine arose. G. A. in the dark, and that sometime Irwin, then president of the Australasian they might possibly see it if Union Conference, who was representing the General Conference, reported that "the they did not drift entirely away brethren there just came right up and took and merge into a papacy.'" their stand, and said they could no longer sanction such teaching that was tearing down all order and organization." Ac­ Kellogg denied pantheism, mysticism, or cording to Irwin, Waggoner retorted that any other false teaching and considered "the whole denomination was in the dark, attacks against him as largely manufactured. and that sometime they might possibly see it He noted that he had believed the concepts if they did not drift entirely away and merge presented in The Living Temple since the into a papacy."9 Waggoner soon submitted 1890's and pointed to instances where those to Daniells a letter of resignation, re­ concepts were published by himself and marking that Brother Irwin had done "his others during the 1890's. He specifically duty nobly for 'the old landmarks.' "10 mentioned the writings of Mrs. S. M. I. The pantheistic implications of the new Henry, W. W. Prescott, and Ellen White. perfectionist theology a~peared ~.ost clearly By 1903 Kellogg believed he saw the source mJohn Harvey Kellogg s The L,Ving Temple} of the difficulty. He wrote W. W. Prescott: which the denomination eventually refused When we say God is in the tree, the to publish. The roots of Kellogg s philos­ word "God" is understood in its most ophy reveal a remarkable similarity to that comprehensive sense, and people under­ of Ballenger, Waggoner, and others. stand the meaning to be that the Godhead Kellogg's path led from a certain view of is in the tree, God the Father, God the Christ's atonement. In 1902 he wrote: Son, and God the Holy Spirit, whereas Christ came to this earth with a mission the proper understanding is that God the of deliverance, whose scope was large Father sits upon his throne in heaven enough to comprehend the whole world, where God the Son is also; while God's 22 SPECTRUM

life, or Spirit or presence is the all­ regarded the conflict over pantheism as an pervading power which is carrying out opportunity for the reassertion of historic the will of God in ~ll the universe.13 Adventist theology, writing Ellen White in Kellogg's explanations were insufficient, appreciation of her call "for us to come back however, and opposition to his book to the peculiar and special truths given to prevented its publication by the denomi­ this people at the beginning of this nation. A. G. Daniells, president of the movement. "18 General Conference, observed: I consider the whole matter a deeply laid scheme to overthrow our cause and espite Daniell's ap­ work, and to defeat the movement for D preciation for Ellen which this denomination has been called White's role in the conflict over pantheism, into existence.14 the Kellogg crisis raised important questions Daniells, I. H. Evans, and others saw The about Ellen White that refused to disappear. Living Temple crisis as part of a "spiritu­ Many of those who moved toward alistic" teaching within the denomination pantheism originally took an extremely that had existed for many years.1S literal-perhaps fundamentalist would be Ellen White supported their position, an accurate term-view of Ellen White's notin that such "spiritualistic sentiments," writings. When urged, for example, to had ' Rfor years been coming in." In several explain a pre-1900 testimony relating to testimonies, she noted that Kellogg was medical work, Kellogg stated in 1905: "I misapplying scriptures, taking them out of don't know that it needs explanation. There context, and "giving a wrong application" is just the statement there." He further to them; he was advocating erroneous views affirmed, "What is the use of trying to that were destructive to the landmarks; he explain what the Lord is doing, what the was accepting erroneous theories that had Lord says. The Lord says it as he wants to say been met time and time again in the past; his it." This approach to Ellen White's wtitings system led to a downplaying of the Sabbath; may explain why Kellogg believed he saw it taught, in effect, that "My Lord delayeth parallels between his own theology and his coming"; it subverted the truth found hers.19 "in the revelation given by Christ to John to A. T. Jones also espoused a funda­ give to the churches. ')6 mentalist interpretation of Ellen White's W. W. Prescott extended Ellen White's writings. He told the congregation at the testimonies regarding Kellogg to the entire Battle Creek Tabernacle: church: I have not a cent's worth of respect for The instruction of the Testimonies any such plea as is made too often and does not have reference simply to one especially of late years on "Testimonies man or one book. There is no doubt that up-to-date"; as if a Testimony up-to-date repeated efforts will be made to introduce is to take the place of all that ever went error into the teaching of this message; before it. Mahomet taught the doctrine and the instruction given in these as to his revelations-that the last Testimonies is designed to prepare our revelation took the place of all that went people so that they may be able to discern before it. But God's revelation is not that between truth and error by whomsoever way. God's revelation is truth, and is presen ted. 17 just as good today as it was a thousand The testimonies did help, in fact, to years ago. It never gets out of date; and clarify the differences between the pantheist the last one that comes is not going to group and other Adventists. As a result of contradict, or vitiate, or set aside, or reading these messages, some pulled away annihilate any that went before it. . . from the pantheist path-Prescott himself No sir, the Bible is the Word of God. among them-whereas others, including E. It is the same today as it was when J. Waggoner, refused to acknowledge that Isaiah wrote it, when Amos wrote it, they were teaching error. A. G. Daniels when Hosea wrote it, when Paul wrote Volume 12, Number 4 23

it, and will be the same after the world body has told Sister White." She pointed is ended and gone. It is so with the out: Testimonies, too, as certainly as they are Unless there is a breaking away from the truth of God.20 the influence that Satan has prepared, and In line with this, Jones refused to interpret a reviving of the testimonies that God has in historical context an 1897 testimony that given, souls will perish in their delusion.23 there should not be a single person regarded Nevertheless, the Kellogg-Jones crisis as General Conference lresident, and thus was only the beginning of the disunion over he continually oppose A. G. Daniells' the "spirit of prophecy" that was to plague ascendency to that office. When Ellen the denomination in the early years of the White herself offered to help resolve his century. Other apostasies sprang from-and questions, Jones replied, operated in conjunction with or in­ Such a proposition in itself surrenders dependently of-the Battle Creek faction. at once the whole ground of the claim in The element that most had in common was behalf of your writings as the word of their conclusion that portions of Ellen God, or as given by inspiration of God. White's writings were not inspired. For if the writings were really the word of God-a. They need no explanation. b. If the writings to be explained were "Once they placed themselves not the word of God, then I would not want any explanation on them; for I into the position of having to would not care any more for them than decide which of the writings for any other writings that were not were inspired and which were the word of God. 21 The Jones-Kellogg position on the not, it seemed merely a inspiration of Ellen White seemed to place question of time before they no them in an awkward situation with respect longer would feel comfortable to apparently inconsistent messages. They could totally reject all the messages or in the church." explain the inconsistencies away. They followed the latter route and concluded that With Ellen White's testimonies helping in some of her testimonies Mrs. White was to sharpen the differences, Daniells was able influenced by others. Thus not all that she to form an alliance wrote could be considered inspired. Once with Butler, Evans, they placed themselves into the position of Haskell, and others against Waggoner, having to decide which of the writings were Kellogg, Jones, and their associates who, in inspired and which were not, it seemed addition to preaching varying degrees of merely a question of time before they no pantheism, were questioning Ellen White. Although the lines seemed sharply drawn, longer would feel comfortable in the there were greater theological differences, church.22 particularly in relationship to Ellen White's Responding to this, Ellen White accused writings, among the defenders of historic Jones and Kellogg of "undermining the Adventism than the participants realized. foundation pillars of the faith." She noticed "misrepresentations and falsehoods" re­ r.arding the testimonies and warned that The Sanctuary 'Very adroitly some have been working to make of no effect the Testimonies of racks in this alliance warning and reproof that have stood the test C of defenders began for half a century. At the same time, they appearing as Adventism responded to A. F. deny doing any such thing." She frequently Ballenger's teachings on the sanctuary, the alluded to the alleged human influences on second topic of theological controversy to the testimonies, stating that many had gone achieve dominance near. the turn of the into infidelity through the position "some- century. Ellen White was still deeply 24 SPECTRUM concerned with the pantheism crisis and its specifically pertammg to the Ballenger effects· when reports arrived from England, situation, frequently using such words as where Ballenger was teaching that full "our Instructor spoke words to Brother atonement was made when Christ died. Ballenger," "I am bidden to say in the name When He ascended, He. went into the Most of the Lord," and "thus did the heavenly Holy Place and has been there ever since. messenger pronounce. " This is substantiated, Ballenger argued, by Within this context, Mrs. White men­ Hebrews 6:19 where the phrase "within the tioned "erroneous theories" mingled with veil," when compared to Old Testament truth, compared Ballenger's theology with usage, clearly refers to the Most Holy Place. Kellogg's and "many ministers among us" Finally, Ballenger believed that it was who had "departed from Christ's plan," impossible to harmonize his position with noted his "mystification" of the gospel, Ellen White's writings, the differences asserted that his teachin~ would "under­ being" irreconcilable. " This spran~ from his mine the mighty truths' established for understanding that Ellen White s use of ages, and observed that his ideas would "within the veil" theologically resolved the likewise destroy fundamental Adventist meaning of the expression.24 Ballenger's truths. Directly quoting heavenly counsel, critics regarded these teachings as a she stated: "Our Instructor spoke words to challenge to fundamental Seventh-day Brother Ballenger: 'you are bringing in Adventist doctrine and reported that they confusion and perplexity by your inter­ were causing problems in England, Wales, pretation of the Scriptures. . . Put away and Ireland.25 any exposition of Scripture which means, At the 1905 General Conference session, "My Lord delayeth His coming" , " By Ballenger presented his sanctuary teachings bringing the benefits reserved for heaven to in three one-hour discussions before a select the present life, she seemed to be saying, committee of twenty-five. In his first Ballenger was in effect delaying the coming presentation Ballenger examined texts that of the Lord.28 used the phrase "within the veil" and put After an appearance before the General forward nine inconsistencies between scrip­ Conference Committee in May 1905, ture and the Adventist teaching that Christ Ballenger was retired from the ministry to performed his first-apartment ministry after his 25-acre farm in Virginia. He remained the cross.26 relatively quiet in denominational affairs Although a full transcript of Ballenger's until 1909, when he wrote a letter to Ellen presentations on the second and third day White that he later published that same year apparently was not taken, it is clear that he in his pamphlet Cast Out for the Cross ofChrist. spoke on the atonement. In answer to one In that letter he quoted 12 passages of question he said, "When Christ died on scripture that use the terms "within" and Calvary, by that act he had reached down without the veil." He also quoted Mrs. and put his arms around the fallen world, White's use-to him mistaken-of the and lifted it right back up to the place where phrase in The Great Controversy and it was before it fell off the platform of the concluded that she was not in harmony with garden of Eden, and left men again free to Biblical teaching. He thus lost confidence in choose, where Adam was free to choose, Mrs. -White over her use of one word.29 -between eternal loss and eternal gain. "27 It is In 1911 he aligned with A. T. Jones and, by quite likely that Ballenger at least implied 1912, was visiting churches throughout the that the atonement included physical bene­ country espousing his cause. He began fits, a teaching with which he was already publication of the periodical The Gathering identified. Call, which he edited until his death in 1921. Although Ellen White apparently did not The publication assumed an anti-organi­ attend these meetings, she did present a zation tone and closely identified with the testimony the day following the Ballenger Pentecostal movement, stressing divine presentations. She gave a message on May healings, speaking in tongues, and reception 24, 1905, not only to Ballenger, out "to our of the Holy Ghost. people," and treated it as divine guidance By 1911 many within the denomination Volume 12, Number 4 25 questioned why no adequate response to the Mrs. White's statement concerning the Ballenger-pamphlet, Cast Out Jar the Cross "daily" in Early Writings. 31 of Christ, had been published. Reflecting Conradi and Prescott presented the new upon the situation, Irwin suggested the E. E. view to Daniells as he traveled through Andross, who had been responding to Bal­ Europe in 1900 on his way to the 1901 lenger throughout California, write a re­ General Conference session; at the session joinder. A. G. Daniells had fears of such a itself Waggoner and Prescott sought to project, however, based on his sense of present this view to Mrs. White. According lack of agreement even among the con­ to W. C. White, Mrs. White was instructed servative defenders of traditional Adventist through vision not to listen to the views of doctrine. He wrote W. C. White: Waggoner and Prescott "because that I suppose you know that there is quite which they were counting as of superior a difference of opinion among our value was mingled with views that were ministers regarding some features of the misleading," particularly "overstrained Sanctuary question. Some of us feel that ideas of sanctification." Indeed, at the Ballenger, Jones, Crisler, and Keck could conference, Mrs. White, in her public have nothing better placed in their hands addresses, sought to counteract Waggoner's than positions concerning which our and Prescott's influence. Nonetheless, Mrs. leading men could not agree . . . I am White herself neither examined nor con­ sure that some of the arguments presented demned the new view of the "daily" that by Brother Andross in his manuscript Waggoner and Prescott wanted to present would be repudiated by a large number to her. She instead suggested that they of our ministers. 3o discuss their positions with Uriah Smith to get his reaction.32 The Daily "It is only a question of time his variety of opin­ when the present teaching T ion within Advent­ ism regarding "some features of the concerning the daily will be sanctuary doctrine" had its roots in the third discarded, and the sooner we do of the trio of controversies that, as we are it, the easier it will be to here suggesting, focused denominational concern over the authority of Ellen White. do."-W. W. Prescott This was the controversy concerning the obscure term "daily" in Daniel 8:11-13. During the pantheist crisis of1902 to 1907, This passage has the "little horn" trans­ the dispute over the" daily" was generally gressing against the sanctuary, taking away submerged. Beginning in 1907, however, the the "daily", arid leads up to the famous denominational position on Daniel 8 as announcement of the cleansing of the enunciated in the books of Uriah Smith and sanctuary: "Unto two thousand and three others came under severe attack by non­ hundred days . . ." In the past most Adventists and former Adventists. Prescott Adventists had supposed the term" daily" to observed: "It is only a question of time when refer to ancient Roman paganism. But as the present teaching concerning the daily developed in Europe by such people as L. R. will be discarded, and the sooner we do it, Conradi, W. W. Prescott, and E. J. the easier it will be to do. "33 Waggoner, the "new view" supposed The General Conference Committee in "daily" to refer to the taking away, by the the fall of1907 studied the subject and at that institution of a false sanctuary system, of the time Daniells fully accepted the new view. knowledge of Christ's "continual" media­ As did almost everyone who engaged in the tion in the heavenly sanctuary. The debate, Daniells believed that the real issues potential for conflict. became apparent at involved far transcended the question over least by 1900 when E. Eo Andross wrote whether the" daily" represented paganism. Haskell that the new view conflicted with If that was the only issue, he said, "I would 26 SPECTRUM not waste much of my time arguing with such as Stephen Haskell, agreed, believing men who persist in making claims utterly at that once the leadership of the church variance with all the reliable history of the accepted the position that the testimonies world."34 "do not mean what they say," the church Although the statement in Early Writings would compromise away the spirit of concerning Millerite "correctness" on the prophecy.3B question of the "daily" initially troubled In responding to the Smith-Gilbert Daniells, his study of the contextual and pamphlet, the advocates of the new view historical background to the statement stressed the context both of the Early resolved the question for him. The central Writings statement and of Daniel 8, claiming point of the vision given Mrs. White, he this showed the new view to be consistent concluded, concerned the "time" of the with Adventist teaching about Ellen White. ending of the 2300 days, not the specific They also stressed Ellen White's articles interpretation of the "daily." Daniells written between 1890 and 1892 on the believed those interpreting her statement reception of advancing light, as well as her similarly were the "truest friends of the gift statements about the importance of studying of prophecy" and that "short-sighted the books of Daniel and Revelation. W. A. expositors" were forcing a situation that Spicer noted, "when the Testimonies have would place the writings in an "indefensible urged us to study the books of Daniel and the position. "35 Revelation, it surely has not been with the idea that we have nothing to learn." The new view gained wide exposure at union uring the 1909 Gen­ conference sessions and other meetings and D eral Conference ses­ through pamphlets by Prescott and Conradi sion, the two views of the" daily" received a during 1909 and 1910. 39 public airing for the first time. The writing In light of L. A. Smith's claim that those and distribution to the delegates of a tract by who held the new view did so in complete O. A. Johnson that supported the old view opposition to Ellen G. White's teaching, provided the spark for a two-evening Daniells believed himself justified in discussion of the subj ect following the presenting his views of the" daily" at the session. W. C. White, who chaired the seven union conference sessions of1910. He meetings, noted that in most cases the believed that the influence of the General discussions were not .antagonistic, except Conference officials holding that view was for a paper by L. A. Smith, son of Uriah thereby being destroyed and required a Smith, and editor of the Southern Watchman, response, and he bristled at the "fierce, which he had left with the delegates but did fighting, arbitrary attitude" some held who not present personally.36 defended the old view. He decried the access L. A. Smith and F. C. Gilbert, then a some seemed to have to "private testi­ minister in the Atlantic Union Conference, monies" concerning others, believing that shortly thereafter published a tract that they had made "shockingly indiscreet" use greatly inflamed the situation. They of some of those testimonies.40 contended that the new view completely It was apparent that the alliance which and consciously attacked the fundamental had defeated the pantheists was shattering teachings of the church in terms of both over the position Ellen White should occupy doctrine and the role of the spirit of in interpretation of the "daily." By mid- prophecy, "the infallible interpreter of the 1910 it seemed that Irwin, Haskell, Bible." Affirming that there was no possible Loughborough, and Butler would publicly escape from this conclusion, they said "that join Johnson, Smith, Gilbert, J. S. Wash­ a view contradicts the Spirit of Prophecy burn, G. B. Starr, and a host of others to should, we think, be sufficient condem­ publicly oppose those holding the new view. nation of it in the minds of all Seventh-day In writing to Mrs. White about his intention Adventists to cause them to drop it at the of publishing on the subject, G. 1. Butler start. "37 stated: Other advocates of the historic position, I cannot see why we old hands ought Volume 12, Number 4 27 not to speak out on this great innovation, We must blend together in the bonds of and stand for the old positions our people Christlike unity; then our labors will not have endorsed, led by yourself, and your be in vain. Draw in even cords, and let testimonies. I for one feel that I should no contentions be brought in.43 act the coward, as one of the old hands While advocates of the new view of the in this cause, to keep still while they "daily" were pleased with Mrs. White's preach in Washington and in every union observation that, in Early Writings, she had conference that which I consider an utter not used the term "daily" in a technical, heresy.41 theological sense, they were disappointed Between 1908 and 1910 Mrs. White had that she called for "silence" on the subject issued a number of warnings concerning the and seemed to relegate it to minor status. possibilities of a division over the question of They considered a proper understanding of the "daily." Her counsel had prevented the "daily" to have great significance, not earlier expositions of the issue in the Signs of only concerning the context of Daniel 8, but the Times and the Review and Herald. Even as for understanding the mediatorial role of late as May 1910, however, she expected Christ in the heavenly sanctuary.44 that the issue would be resolved by a thorough biblical study of the issue. She wrote Stephen Haskell: "Advocates of the new view of If Elder Daniells thinks that some of the interpretations of Scripture that have the 'daily' found themselves been held in the past are not correct, closely analyzing the role Ellen our brethren should listen to his reasons, White's writings should play in and give candid consideration to his VIews ... the church. It seemed, however, Is not the present a favorable time for that no useful dialogue in this you and others of our ministering area was POSSl·bl e. " brethren in this conference to meet with Elder Daniells for a thorough exami­ nation of the points of faith regarding Pressured by the pantheists from outside which there are different views? the church and by the supporters of the At the same time, Mrs. White noted, "At historic Adventist position on the "daily" present there is not that unity that should from within it, advocates of the new view of exist among our brethren, and the Lord says, the "daily" found themselves closely 'Come together. ' " Only when the proposed analyzing the role Ellen White's writings conference did not take place and Butler should play in the church. I t seemed, was on the verge of puolishing did Mrs. however, that no useful dialogue in this area White finally issue two testimonies on the was possible. With the pantheists outside the "d·lal y. "42 church and attacking the spirit of prophecy, Significantly, these testimonies dealt with most of the opponents of the new view were the larger question of Ellen White's role in calling for a spirit of prophecy that was an settling a doctrinal dispute. She requested "infallible interpreter of Bible principles." that her writings "not be used as the leading This left the supporters of the new view argument to settle questions over which isolated in their attempts to forge a new there is now so much controversy." In unders tanding. 45 noting that she had no specific instruction from the Lord on the "point under discussion," she again urged that her Inspira tion and the writings not be used in the debate. The 1919 Bible Conference testimony, dated July 31, 1910, was significantly entitled "Our Attitude To­ he "daily" was one ward Doctrinal Controversy." The second T among several ques­ testimony, dated August 3, 1910, contained tions that led such men as M. C. Wilcox, A. the following call for unity: O. Tait, and W. C. White to call for a 28 SPECTRUM

meeting of editors, Bible teachers, and thrown in to substantiate the principles. "49 ministers. Although the- first call for such a Six days later A. G.Daniells expressed conference appeared in 1913, it was not until pleasure for the opportunity of meeting and 1919, in Washington, D.C., that the meeting having a "plain talk about this question." He finally took place.46 also expressed happiness for the chance to The area of perhaps greatest interest place himself" on record regarding this gift during the discussions in 1919-both in the to the church" because of the criticisms that Bible Conference from July 1-21 and in the seemed to plague him and other members of meeting of the Bible ~Ild History Teachers the General Conference that they were Council that followed-concerned the in­ "shaky with reference to the spirit of spiration of the_ spirit of proRhecy. The prophecy," and that they stood on slippery subject was discussed on several occasions; ground. 50 st~nographic reports of meetings (some of During his July 30 talk, Daniells revealed which were published in SPECTRUM, Vol. rather fully his concept of the inspiration of 10, No.1) afford insight into the various Ellen White. While he clearly considered understandings of the nature of Ellen her testimonies to be from the Lord, he White's inspiration. likewise stressed that there was a need for W. W. Prescott, General Conference interpretation. He emphasized that the real field secretary, first broached the subject on basis for his confidence in the gift was its July 10 by suggesting that statements of fruitage within the church. Ellen White needed to be "interpreted" to Daniells considered Ellen White's writ­ bring them into "harmony with history and ings to be inspired commentary upon the fact." This, he noted, might at times conflict Bible, but he rejected the concept that it with the normal first reading of a specific was the only safe or infallible il1.terpreter statement. Prescott then moved from that of the Bible. On questions of interpretation, oint to concludint that Mrs. White should Daniells stressed his belief that the "whole ge "d"correcte w en errors 0 f 1:ract were trend of teaching and thought that is put uncovered. He listed six such "corrections" through the Testimonies on that subject" that had been made in the 1911 edition of The should determine the conclusions. 51 Great Controversy.47 Daniells asserted that Mrs. White had A. O. Tait picked up Prescott's theme and never claimed "to be an authority on stated, "In other words, Ellen White never history, or a dogmatic teacher on theolo~y." claimed that she had inspired evidence in "Her gift has not the gift of exegesis, ' he regard to those dates and historical facts." affirmed. He emphasized that he believed Prescott responded by attributing the that" as far as she was concerned, she was following position to W. C. White: "I ready to correct in revision such statements talked to Elder W. C. White about this as she thought should be corrected." Just as matter, as I had something to do with this Mrs. White should not be considered an book, and he has told me that there was no "infallible interpreter" of the Bible, he claim that this book was to be an inspired stressed, so she should not be considered an authority on facts of history." White, "infallible guide to history." Daniells however, had in fact studiously avoided distinguished between the question of distinguishing .between so-called inspired infallibility and inspiration and stated, "I and uninspired aspects of Ellen White's never understood that she put infallibility writings.48 into the historical quotations," affirming While D. E. Robinson offered an that the final proof of the inspiration of the explanation that could account for at least spirit of prophecy was its spiritual value three of the six" corrections' ~ mentioned by rather than its historical veracity. He Prescott, W. G. Wirth, a Bible teacher from further warned that while all efforts should Pacific Union College, affirmed that he had be made to avoid casting doubts upon the never believed "that the history of the spirit gift to students, another way to injure the of prophecy was to be taken as inspired. " He student would be "to take an extreme and considered that the "history was merely unwarranted position. "52 Volume 12, Number 4 29

he most prominent young who think they cannot believe T. . feature in the dis­ the Testimonies without just lutting cussions of Ellen White's writings on them up as absolutely infallible an word­ August 1, 1919, was the question of verbal inspired, taking the whole thing as given inspiration. F. M. Wilcox stated that verbally by the Lord. They do not see because of his knowledge of the methods how to believe them and how to get used in the Ellen White works he "never good out of them except in that believed in the verbal inspiration of the way.... I am sure there has been Testimonies." He called for cautious moves advocated an idea of infallibility in towards educating church members to avoid Sister White and verbal inspiration in the serious crisis that might someday occur. the Testimonies that has led people to Daniells seemed to be reacting to those who expect too much and to make too great questioned his stand concerning Ellen claims, and so we have gotten into White's inspiration when he stated: difficulty. . . Brethren are we going to I think more mischief can be done with evade difficulties or help out the dif­ the Testimonies by claiming their verbal ficulties by taking a false position? inspiration than can with the Bible. (VOICES: NO!) If you ask for the logic of it, it might The next three pages of transcript depict take some time to bring it out, and I Daniells applying the question of verbal might not be able to satisfy every mind; inspiration to such questions as salt, eggs, but if you ask for practical experience, I butter, and book revision. How, he asked in can give it to you, plenty of it. connection with the last point, could the Daniells expressed his opinion that holding writings be revised if they were verbally to a verbal inspiration concept of Mrs. inspired. 54 White's testimonies was illogical "because everybody who has ever seen the work done knows better, and we might as well dismiss it. "53 "I am sure there has been advo­ G. B. Thompson believed that church cated an idea of infallibility members had been incorrectly educated and in Sister White and verbal inspi­ thus the denomination faced the possibility of a shock on the question of verbal ration in the Testimonies that has inspiration. His confidence in Ellen White's led people to expect too much and gift was not in its verbal inspiration, he to make too great claims, and stated, but rather in its "influence and power in the denomination. " He concluded so we have gotten into dif­ that Ellen White's writings "are not ficulty . "-A. G. Daniells verbally inspired-we know that-. and what is the use of teaching that they are?" When M. E. Kern suggested that the Several attempts were made to arrive at a question of verbal inspiration did not settle practical way to deal with the concept of the problem of defining the inspiration of inspiration. B. L. House considered the Ellen White, Daniells responded by sug­ problem not to be the question of verbal gesting that difficulties sprang from the two inspiration, but rather the methodology questions of infallibility and verbal inspi­ used in preparing the books. Because he ration. He then referred to James White believed the Testimonies were prepared statements in the Review and Herald that differently than other works containing attemrted to correct erroneous ideas about historical extracts, he implied that the verba inspiration. Believing that, because Testimonies were more insyired. F. M. that explanation had not been accepted" and Wilcox stressed his over-al concept of passed on down," the present generation inspiration that would allow for the was facing perplexity, Daniells continued: possibility of fallibility in a specific detail. We could mention some old and some But he added, "It seems to me I would have 30 SPECTRUM to accept what she says on some of those minds of our young people to undermine general policies or I would have to sweep their faith in the spirit of prophecy." away the whole thing. "55 Holmes interpreted the positions taken in Perhaps the most basic question was that 1919 to mean that the conference had posed by C. 1. Benson, dean and history concluded that Mrs. White selected relevant teacher at Pacific Union College: historical materials just as any researcher If there are such uncertainties with would; therefore if the facts selected reference to our historical position, and happened to be erroneous, they should be if the Testimonies are not to be relied on rejected. Holmes' view of inspiration led to throw a great deal of light upon our him to totally reject this view and to assert, historical positions, and if the same is true instead, that Mrs. White selected from with reference to our theological inter­ divergent historical sources those items that pretation of texts, then how can we she recognized as true and that thereby those consistently place implicit confidence in items could be regarded as authoritatively the direction that is given with reference and infallibly true. According to Holmes, to our educational problems, and our everything dealt with by a prophet became medical school, and even our denomi­ authoritative. He continued: national organization? If there is a If her historical writings are to be definite spiritual leadership in these discredited because she is not an "au­ things, then how can we consistently thority on history, then the logic of the lay aside the Testimonies. or partially situation forces us to the conclusion lay them aside when it comes to the that all her writings must be thrown prophetic and historic side of the message overboard, for historical facts are and place these things on the basis of inextricably interwoven in all her research work.56 messages. . . One tells me her books are Others asked similar questions but no not in harmony with facts historically, definitive answers emerged from the another that she is wrong scientifically, conference. still another disputes her claims theo­ Despite the failure of the conference to logically, and another questions her resolve the leading issues, Daniells wrote authorship, and others discredit her W. C. White, who had been unable to writings grammatically and rhetorically. attend: "I think I can truly say that at the Is there anything left? If these claims are close of this important meeting, we stand all true, how much spirit of prophecy does together more unitedly and firmly for all the the remnant church possess? fundamentals than when we began the Holmes concluded this ll-page open letter meeting. "57 by emphasizing his uncompromising stance on the absolute inspiration of Ellen White. ut not everyone He affirmed that he drew no line "between Bagreed. Claude E. the so-called human and divine; they are Holmes, linotype operator and Washington all Scripture to me. "58 correspondent of the Southern Watchman, was Holmes also issued a protest against the among the unofficial attendants at the teachings of E. F. Albertsworth and H. C. conference. Reflecting a view of Ellen Lacey, two of the three teachers from White's writings not shared by the Washington Missionary College who had conference's invited participants, Holmes attended the conference. He advised certain published an open letter to J. S. Washburn, a students to protest, too. Although the stu­ long-time Adventist minister. He decried dent objections initially involved only the statements he heard at the conference Professor Albertsworth's alleged "light "again and again by a number of our Bible esteem" for counsels of Ellen White, the and history teachers that Sister White is not upshot of the episode was the severance, by an authority on history. "He considered that mid-1920, of all three of the Washington position as the ultimate evil, since those Missionary College representatives at the views would be "poured into the receptive 1919 Bible Conference. 59 Volume 12, Number 4 31

Having been involved in the debate over 1922, circulated among the delegates. In his the "daily," J. S. Washburn looked back on letter Claude Holmes listed 12 specific areas the 1919 meetings as the continuation of that in which, he said, Daniells ignored or sub­ "terrible controversy." In 1921 he wrote F. verted Ellen White's counsel. Holmes con­ M. Wilcox, "You were in that secret Bible cluded: Council which I believe was the most I firmly believe that the deplorable unfortunate thing our people ever did, and it conditions found in the church today are seemed to me y,ou were losing the simplicity due largely to the course you have of your faith. ' He also noted that Wilcox followed. In all seriousness I ask: Should had defended the three Washington Mis­ men be leaders in our work year after sionary College representatives when their year who neglect to follow God's counsel teachings were brought into question before and persist in following their own way?61 the college board. Bringing the issues of the "daily," the Washington Missionary Col­ lege teachers, and the 1919 Bible Con­ ference together in a 16-page open letter to "By 1932, F. M. Wilcox was Claude Holmes, dated April 8, 1920, noting the consequences of the Washburn implied that the conference participants had agreed that Ellen White division. He stated that entire was not inspired on history, and in some cases churches were stirred up and even concluded that she was uninspired that college students were regarding theology and health reform. He alleged that these positions led "inevitably lining up their teachers as to to infidelity, as was demonstrated by Dr. whether they were 'fundamen­ Albertsworth. . . ." talist' or 'modernist.'" Washburn also published the information that the Columbia Union Conference president, a year previously, had attempted to rid the college of the three "infidel" Washburn's 36-page open letter was even teachers, but that the General Conference more comprehensive. He again accused had assisted them and instead had "forced Daniells of seeking to destroy Mrs. White's out of office" that president. He noted that, testimonies in order to uphold his own views although the three teachers differed in other on the " daily, " recalling an all-night beliefs, all three were united in advocating conversation in 1910 that had shattered his "the new doctrine of the daily as taught by faith in Daniells. Furthermore, Washburn Professor Prescott" and others. Washburn said that the 1919 Conference had been a identified the denominational origins of the meetmg. 0 f "dou b ters " : "new view" with E. J. Waggoner, A. T. Two of our best writers told me that Jones, and r H. Kellogg. He pictured that articles on the Turkish question were view as 'besieging and threatening to kept out of our papers since that secret desolate and destroy the work of God's last council had thrown doubt on that messa~e at its headquarters, at its very question and many others. So while heart. ' Washbu'rn assured the readers of his Islam is gathering her millions. for the letter that the three teachers would not be last great fulfillment of the prophecy of teaching at the college the next year. The Daniel 11 th and 12th chapter, our papers, "Omega apostasy" had received a setback at our ministers, our sentinels are chloro­ Washington Missionary College, he af­ formed to sleep, are muzzled into silence firmed. 60 by this Council of Darkness, this Diet of While the controversy intensified from Doubts. Was not this secret council a that point onward, it was to reach a still crowning act in the program of doubt and more volatile point at the 1922 General darkness and criticism that has been Conference session in San Francisco. Two enveloping Washington recently? Will open letters to A. G. Daniells, dated May 1, this bring the latter rain, the full assur- 32 SPECTRUM ance of faith and the victorious life? And theological conflict. When, after the turn of you and Professor Prescott were the the century, Ellen White began to issue leading figures in .that Institute. No testimonies that questioned beliefs they held doubt. you found it impossible to agree throughout the 1890s, that group decided with all the new chaotic theology of that Ellen White was being influenced by that council, but Elder Daniells, how others. They concluded that the writings could you permit such a dangerous parade could be divided into inspired and unin­ of doubts, and preside over such a cloud spired portions. Ballenger took an even of misty higher criticism? Did that stronger position. Because of her use of the institute cure the criticism you tell me phrase "within the veil," he came to the is destroying our work? No, it multiplied point of considering Ellen White a false it a hundred times. And you more than prophetess. any other man are responsible.62 A second approach, held by Haskell, Washburn later claimed that his "Open Butler, and Washburn, also downplayed Letter" was largely instrumental in de­ contextual considerations in its literal feating Daniells' bid for reelection to the understanding of Ellen White's writings, General Conference presidency in 1922. but did not divide her work into inspired and Indeed, San Francisco newspaper accounts uninspired portions. This group believed depicted Daniells emotionally defending his that positions that seemed to conflict with leadership, but decrying the bitter attacks Ellen White's writings should not be against him and holding a "handful of advocated, lest confidence in her be under­ written documents, which he said were the mined. proofs of his charges of propaganda and Finally, such men as Daniells, Presc;:ott, villification. "63 and W. C. White emphasized the need for a Daniells' defeat did not end the basic non-literal, contextual approach to Ellen alignments that had begun to solidify White's statements. Although they did not earlier. By 1932, F. M. Wilcox was noting divide her work into inspired and uninspired the consequences of the division. He stated parts, they did allow for the possibility of that entire churches were stirred up and that error in her writings. They did not consider college students were lining up' their that Ellen White had claimed exegetical teachers as to whether they were 'funda­ authority for her writings, but believed that mentalist" or "modernist."64 the Bible itself should be its own interpreter. By 1910 most literalists who rejected Ellen White had left the church. Proponents of the hrough these years other two views, literalist defenders of all of T. of theological con­ Ellen White's work, and contextualists who troversy, three broad approaches to Ellen ass. umed that some errors might be found in White's writings had emerged. One, held by her writings and that the Bible must be its Jones, Ballenger, and Kellogg assumed a own ultimate interpreter, continued to literal understanding of her work. It struggle for supremacy. Today proponents believed that a primary function of Ellen of all three approaches continue to confront White was to resolve specific points of each other over Ellen White's work.

NOTES AND REFERENCES

1. Review and Herald (RH), Nov. 22, 1898, p. 752. The designation PC will refer to Personal Col­ See also E. J. Dryer, "God's Dwellin~-Place"; lections, DF to Document File, and RG to the Uriah Smith, "Body and Spirit are His '; C. H. Record Group number of the cited document, Keslake, "The Place of Clirist's Ministry," and housed at the archives. RH will refer to the Review "The Heavenly Pattern"; n.a. (selected) "The God­ and Herald. Man," and "The Living Temple"; RH,July27, 1897, 2. RH, May 3, 1898, p. 288; Oct. 4, 1898, p. 637; p. 467; Aug. 9, 1898, pp. 509-10; Sept. 20, 1898, p. Nov. 15, 1898, p. 740; July 12, 1898, p. 448; June 21, 598; luly: 17,1900, p. ~53; Tuly 31, 1900, p. 485. All 1898, p. 404; Oct. 31, 1899, p. 708. unpublished materiab cited in this article are housed 3: Ballenger, Power {or Witnessing, Oakland, in the General Conference archives except those PaCIfic Press: 1900),pp. 145-49, 176-79. cited WE which are housed at the White Estate. 4. Present Truth, April 16, 1903, pp. 243-44 Volume 12, Number 4 33 and Aug. 14, 1902, p. 516. See also Present Truth, 21. Jones to Ellen White, Apr. 26, 1909, p. 2, RG Tan. 23,June 12 and 19, Nov. 6, 1902, pp. 51,372,388, 11, Incoming Letters, 1910-J. 709. 22. Jones to Daniells, Tan. 26-Feb. 13, 1906, RG 5. Irwin to Ellen White, Nov. 10, 1898, Jan. 20, 11, Incoming Letters, 19fO-J. 1899 ,July 2, 1900, Record Group (RG) 11, bk.19, pp. 23. Ellen G. White, "Testimonies to the Church, 598, 835, bk. 20, pp. 892-96. Series B, No.2, PI? 21-2, 57, Pamphlet Files; Ellen 6. RH, Tan. 30, 1900, p. 74; Irwin to Ellen White, White, "Testimomes to the Churdi, Series B, No.7, Feb. 15, 1900, RG 11, bk. 20, pp. 494-95. pp. 31, 53-4, 63, Ibid. 7. S. N. Haskell to Ellen White, Nov. 10, 1899, 24. E. W. Farnsworth to Daniells, Feb. 22,1905, RG11, bk. 20, pp. 247-48, RH, Sept. 4,1900, p. 570, RG 11, 1905-F; Daniells to W. C. White, Mar. 16, Nov. 28, 899, p. 774, Oct. 9, 1900, p. 650; 1905, Daniells, A. G., Jan.-Mar., 1905, WE; O. A. Underwood, RH, April 26, 1898, p. 262, May3, 1898, Olsen to Daniells, Mar. 28, 1905, RG 11, 1905-0; pp. 278-79,. May 17, 1898, pp. 310-11, May 24, 1898, W. C. White to Daniells, Mar. 30, 1905, RG 11, pp. 326-27, Loughborough, RH, Oct. 18, Nov. 1, 1905-W; Mrs. V. T. Farnsworth to Daniells, Apr. 6, Nov.22,Dec.13,1898,pp.662-63,695,747-48,794; 1905, RG 11, 1905"-F; Daniells to W. C. White, Jones, RH, June 20, 1899, p. 392. April 7, 1905, RG 11, bk. 36, p. 825; Daniells toE. R. 8. RH, June 21, p. 400-01, Oct. 18, p. 670-71, Palmer, April 18, 1905, Ibid., p. 938. Nov. 8, p. 720, 1898, April 10, 1900, p. 237; R. S. 25. E. W. Farnsworth to Daniells, Feb. 22, 1905, Donnell to L. A. Hoopes,June 26,1899, and to A. F. RG 11, 1905-F. Ballenger, June 27, 1899, RG 21, 1899-D. A. T. 26. Ballenger, "An Examination of Forty Fatal Breed to Irwin, Tuly 22,1900, RG 9, Irwin, G. A. Errors Re~arding the Atonement," 1913, p. 2; Haskell to Ellen White, Oct. 3, 1899, Haskell, S. N., Ballenger, 'The Nine Theses," RG 11, Documents, 1899, WE. 1901-50, Reports; Narrative. See Appendix, p. 53 9. Irwin to Daniells,July 19,1903, RG 9, Daniells, for "The Nine Theses." A. D., folder 1. Irwin to Daniells, RG 11, 1903-1; 27. Ibid. W. C. Sisley to Daniells, June 23, 1903, RG 11, 28 ..Ell~?- White, "A ~arning Against False 1903-S. Theones, May 24,1905, Ib,d., pp. 10-17. 10. Waggoner to Daniells, July 24, 1903, RG 11, 29. Ballenger, Cast Out for the Cross of Christ. 1903-W, fld. 1. 30. F. M. Wilcox to Daniells, Jul}' 12.1911, RG 11. Present Truth, June 5, 1902, p. 355. 11, 1911-W; Butler, "Many Voices, Nos. 1-6, RH, 12. J. H. Kellogg to Ellen White, n.d., c. 1902-03, Aug. 17 to Sept. 21,1911; Irwin to C. H.Jones, Nov. W. C. White Outgoing Letterbook 31, p. 227, WE. 23,1911, witli Irwin to Daniells, Nov. 23, 1911, RG 13. Kellogg to Prescott, Oct. 25,1903, RG 11, bk. 11,1911-1; W. T. Knox to Daniells, Dec. 17, 1911, 32, p. 132. RG 11, 1911-K; Daniells to Irwin, Jan. 4,1912, RG 14. I. H. Evans to Irwin, Nov. 12, 1903, RG AU 11, bk. 50, p. 222; Daniells to W. C. White, July 10, 11, 1903-04-E; Prescott to Haskell, Feb. 10, 1905, 1912, RG 11, bk. 50, p.p. 1027-28. Prescott, W. W., 1905, WE; Daniells to E. H. Gates, 31. G. E. Fifield, ' Cleansing of the Sanctuary," March 20,1904, RG 11, bk. 33, p. 491. RH Sept. 21,1897, p. 594. Andross to Haskell, Nov. 15. R. A. Underwood to Daniells, Jan. 2 and Sept. 12, 1900, RG 9, Haskell, S. N. 18, 1903, RG 11, 1903-U; H. W. Cottrell, 32. W. C. White to H. W. Carr, Sept. 21,1908, Statement, Mar. 28, 1903, at GC session, RG 1, W. C. W. bk. 36, p. 587, WE; Daniells to Ellen Stenographic ReEort of 1903 GC Session, Mar. 28 White, Jan. 4, 1904, RG 11, bk. 32, p. 929; Ellen Meeting; G. B. Thompson to Daniells, Aug. 11, White to Kellogg, Dec. 30, 1901, K-188-01, RG 11, 1903, RG 11, 1903-T. Special Testimonies, bk. 23, Testimonies Received 16. Prescott to E. L. MacLafferty, April 9, 1905, During 1906, p. 234; Daniells, Transcript of Remarks RG 11, 1905-P; Ellen White, "A PeculIar People," Before Faculty of Fernando Academ)', Fernando, Tuly 6, 1902, RG 11, Special Testimonies, Cal., May 11,1910, p. 2, DF 200, WE; Daniells, "A Testimonies Relating to Medical Missionar), Work Review of Experiences Leading to a Consideration During the Year 1902, p. 216; Ellen White to of the Question of'The Daily' of Daniel 8:9-14, "RG "Brethren Magan and Sutherland, "Oct. 9, 1903, RG 21, Special Files, "The Daily," Section 1, p. 2. 11 Special Testimonies, Testimonies on Various 33. Daniells, Untitled Manuscript, n.d., RG 21, Subjects During 1903, p. 318; Ellen White, "Decided Special Files, "The Daily," Section 2; Daniells, "A Action to be Taken Now," Ibid; Ellen White, "An Review of Experiences Leading to a Consideration 0l?en Letter," May 1903, F. M. Wilcox PC, of the Question of "the Daily" oIDaniel8:9-14, "RG MIscellaneous Materials; Ellen White, "Teach the 21, Special Files, "The Daily," Section 1; Tohn Word," RH, Oct, 22,1903, p. 8. Kolvoord and Moses Kellogg, "The Vision of the 17. Daniells to M. C. Wilcox, Oct. 26, 1903, RG Evening and the Morning: A Study of the Prophecy 11, bk. 31, p. 949; Prescott to B. F. Anderson, Feb. 18, of Damel VIII," Controversial Literature, Vol. 2, 1904, RG 11, bk. 33, p. 433. No. 12, WE; Prescott to Haskell, Dec. 1, 1907, RG 18.. Daniells to Ellen White, Sept. 10, 1903, 58, L. E. Froom Files, "The Daily," Folder 2. Damells, A. G., July-Dec., 1903, WE. 34. Daniells to W. C. White, Jan. 3, 1910, RG11, 19. John Harvey Kellogg, "Report of the Work Outgoing Letterbook 46 , p. 393; Daniells, Transcript of the Sanitarium," Transcript, Dec. 28, 1905, RG of Remarks Before Faculty of Fernando Academy. 17: M. L. Andreasen, Reference Files, Sanitarium California, May 11, 1910, Document File (DF) 200: Report by Dr. Kellogg Folder, pp. 27,45. A. G. Daniells Miscellaneous Articles, WE; Daniells 20. A. T. Jones, Remarks at Berrien Springs, to Haskell, Mar. 10, 1908, RG 11, OutBoing Mich., May 16, 1906, RG 11: Documents,1901-50, Letterbook 42, pp. 969-79; Daniells, Transcnpt of Case Files, A. T. Jones Folder; Jones, Sermon at Bible Study at Nashville, Tenn., Jan. 26, 1910, RG Battle Creek Tabernacle, Jan. 2, 1906, pp. 24-5, 21: "SpecIal Files,: A. G. Damells, The Daily, Pamphlet Files. Section 1. 34 SPECTRUM

35. Daniells, "Remarks Before the Facultr of 1913, RG 11, Incoming Letters, 1913-W. M. C. Fernando Academy, California, May 11,1910,' DF Wilcox to Daniells and I. H. Evans, Oct. 31,1915. 200: A. G. Daniells Miscellaneous Articles, WE; RG 11, Incoming Letters, 1915-W; Daniells to M. Daniells to W. C. White, Feb. 22, 1910, WCW C. Wilcox, Dec. t~. 19t~Llbid.; TaiLto W. W. Correspondence, 1910-Daniells, A. G., WE; Prescott, Dec. 1, 1916, RG 17: W. W. Prescott, DanielIs to W. C. White, Feb. 1, 1910, RG 11, General Files, 1916-17-T. W. C. White to Incoming Letters, 1910-=W. - Daniells, Jan. 29, 1917, W CW Corresponden<::~ 13k. 36. W. C. White to J. S. Washburn, Oct. 27, 116, 1917-19-D-E, WE; Daniells to w: C. White, 1910, p. 26-7, RG 17, M. L. Andreasen, "The Daily"; March 20, 1917, Ibid. Danie1ls, "A Review of Experiences . . . , "RG 47. H. S. Prenier, "The 1260 Days," July 10, 21, Special Files, "The Daily," Section 1. Discussion, pp. 32-3, 58-62c, RG 25: Stenographic 37. L. A. Smith and F. C. Gilbert, "'The Daily' in Report of the 1919 Bible and History Teadier$' the Prophecy of Daniel," pp. 2-3,24. Ibid, pp. 16-7, Conference. The remainder of the citations in this 30-1. section are from this stenographic report. 38. Haskell to W. W. Prescott, Nov. 15, 1907,RG 48. Ibid., pp. 62d-64. 58: L. E. Froom, Reference Files, 1920s-30s, The 49. Ibid., pp. 65-6, 71. Daily, Folder 1; Haskell to Ellen White, Dec. 6, 50. Daniells, "The Spirit of Prophecy," July 16, 1909, DF 201: Daily Correspondence, WE; Haskell p.72. to Crisler, Mar. 30, 1908, RG 58: L. E. Froom, 51. Ibid., pp. 2, 6, 9, 11, 14. Reference Files, 1920s-30s, The Daily, Folder 1; 52. Ibid., 1'p. 16,...7, 21, 22, 26, 27. L. E. Froom Haskell to W. C. White, A8.ril 13, 1920, WCW Personal Collection, W. W. Prescott notes of 1919 Correspondence Bk. 146, 192 -22-H, WE. Bible Conference. 39. Daniells toJ. C. Stevens,Junci26, 1909, RG 11, 53. Discussion, "Inspiration of the Sl'irit of bk. 45, pp. 558-59; Daniells, Untitled Manuscril?t, c. Prophecy as Related to the Inspiration of the Bible, " June 1910, RG 21, Special Files, "The Dally," pp. 3, 5-8. Section 2; Daniells to Conradi, Dec. 23, 1909, RG 11, 54. Ibid., pp. 12-8. bk. 46, pp. 317-18; Spicer to Clarence Santee, Dec. 55. Ibid., pp. 19-22. 28, 1909, RG 21, bk. 52, p. 870. 56. Ibid., pp. 4-5. 40. Daniells to W. C. White, Dec. 31,1909, RG 57. A. G.TIaniells to W. C. White, July 20, 1919, 11, OutBoing Letterbook 46, p. 374; Daniells to W. WCW Correspondence Bk. 116, 1917-19-D, C. White, Feb. 8, 1910, WCW Correspondence, White Estate;]. S. Washburn, "An Open Letter to 1910-Dani!;!lls, A. G., WE~ Daniells toW. C. Elder A. G. Daniells and an Appeal to the General White, March 31, 1910, Ibid.; Daniells to W. C. Conference," 1922, pp. 28-9, F. M. Wilcox Personal White, Aug. 4, Aug. 5, Aug. 7, 1910, RG 11, Collection, Reference Files, J. S. Washburn Folder. Outgoing Letterbook 47, pp. 442, 448, 466. General Conference Archives. 41. Butler to Ellen WhIte, July 3, 1910, Butler, G. 58. Holmes to J. S. Washburn, April 1, 1920, I., 1910-11, WE. "Have we an Infallible 'Spirit of Prophecy'?" DF 42. W. C. White to Daniells, March 24, 1908, RG 242: ]. S. Washburn, WE. 11, 1908-W, fld. 2; Ellen White, Letter 226,1908, 59. Holmes to L. E. Froom, n.d./c. Oct., 1927/, DF 202, WE; Ellen White to Haskell, Aug. 28, 1908, RG 58: L. E. Froom, Reference Files, 1920s-30s, in W. C. White to]. S. Washburn, Oct. 27,1910, p. Holmes, C. E., Folder; Minutes of MeetinBs of the 21, RG 17, M. L. Andreasen, "The Daily"; Ellen Board of Trustees of Washington MIssionary White to Haskell, May 24, 1910, RG 21, Special College, Feb. 19, 1919 to May 17, 1920, Columbia Files, "The Daily,: Section 1. Union College, Takoma Park, Md. 43. Ellen WhIte, "Our Attitude Toward Doc­ 60. Washburn to F. M. Wilcox, July 3, ~921, trinal Controversy," 1 SM, 1'p. 164-65, 168; Ellen Ibid.; Washburn to Holmes, April 18"',1920, 'The White, "To My Brethren in die Ministry," Aug. 3, Startling Omega and its True Genealogy," RG 58: L. 1910, B-62-10, RG PC 2, F. C. Gilbert, Box 2, Ellen E. Froom, Reference Files, 1920s-30s, J. S. G. White Letters. Washburn Folder. 44. Prescott, "The Message for This Time," 61. Holmes to Daniells, May 1, 1922, "Open Sermon, Oct. 10, 1903, at Second SDA Church, Letter," p. 8, RG 33: Inactive Sustentation Files,J. S. Washington, D.C., in RH, Oct. 22, 1903, p. 5; Washburn Folder. Prescott, "The Mediation of Christ, " Protestant 62. Washburn, "An Open Letter to Elder A. G. Magazine, Nov., 1912, p. 251. See also RH, Nov. 19, Daniells and an Appeal to the General Conference," 26, Dec. 3, 1903 and numerous Protestant Magazine 36 pp., F. M. Wilcox PC, Reference Files, J. S. articles between 1911 and 1913. Washburn Folder. 45. Irwin, "The Mark of the Beast: Of What 63. Washburn to A. L. White, Oct. 7,1948, DF Does it Consist and \yhen is it Received~ c. 1911, p. 242: Washburn, J. S., WE; RG 21: Documents, 3, DF 392, WE; Damells to W. C. WhIte, Feb. 1, 1920s-50s, Clippings Regarding 1922 GC Session 1910, RG 11, 191O-W; W. C. White to]. E. White, Folder. June 1, 1909, RG 58, L. E. Froom Reference Files, 64. F. M. Wilcox to C. H. Watson, April 17, Elmshaven Materials. 1932, RG 21: "Special Files," Columbia Union 46. M. C. Wilcox to A. G. Daniells, March 23, Folder. Reports Adventist Colleges in the U.s. Tritn 1982-83 Faculties

by Harold Hopp and Rick Rubner

even of the ten SDA changes at each of the Adventist colleges in Sliberal arts colleges the United States and the ways those which m the United States are trimming their needed to reduce the size of their faculties faculties next year. None are adding did so. The term "full-time equivalent" will teaching positions. be used to describe faculty reductions. It These reductions of faculty size are must be recognized that comparisons are related to a drop of3.8 percent in enrqllment approximate since a definition of full-time last year, more than a five percent differ­ equivalent may vary slightly from school to ence from non-Adventist colleges in the school. United States which increased in attendance by 1.6 percent. Only three SDA colleges in the United States are even maintaining their Andrews University present faculty size. Not surprisingly, the schools maintaining the size of their fac­ Provost Roy Graham estimates a reduc­ ulties-Oakwood College, Southwestern tion of six to eight full-time-equivalent Union College and Union College-were faculty positions for the 1982-83 academic the only ones to experience increased en­ year. He told the Andrews University rollment in 1981-82. The greatest total Student Movement last March that eight number of faculty reductions will occur at people were not replaced last year, 17 Pacific Union College and Loma Linda faculty members will be retiring or leaving University. this year, and replacements will be limited. Another school making significant reduc­ Faculty members communicated with the tions in faculty is Southern Missionary administration about where to make reduc­ College, which suffered its first drop in tions through department chairmen and enrollment in over a decade-a 14.2 percent standing committees in each school. How­ decrease that was the largest in the system. ever, some faculty members felt the deci­ Perhaps Southern Missionary College's mis­ sions were announced to the chairmen fortune is temporary, related to the current rather than made after consultations. The controversy at the school. Equally dramatic nursing department faculty have agreed to is the 14.1 percent rise in registration at accept 90 percent of the annual salary for nearby Oakwood College. teaching three of the four quarters of this The following report looks at enrollment coming year, according to Rilla D. Taylor, chairman of the nursing department. Harold Hopp was a senior psychology major and In selecting specific programs and faculty Rick Rubner was a senior communications major, both at Pacific Union College, when this arttcle members to be cut, Andrews University was written. looked at demand for courses and majors, 36 SPECTRUM job opportunities for students upon gradua­ program in computer science has been tion, and the length of a teacher's contract, approved by the college's board. according to Graham. He points out that the Joseph Gurubatham, dean of academic university's Office of Institutional Re­ administration, said that a faculty com­ search foresees steady enrollment, but mittee was informed of the need for faculty Graham is unwilling to state whether even reducti()ns, but he did not believe that further cuts in faculty or programs will be faculty members should be asked to carry necessary in the future out the difficult task of deciding which of their peers should not be re-hired. The Atlantic Union College administration of the college recommended the reductions voted by the Board of Trustees. Atlantic Union College has planned for the smaller pool of potential college students by working to keep the size of the faculty Lorna Linda University small, according to Ronna Archbold, di­ rector of public relations, admissions, and A t the January meeting, the Board of recruitment. Trustees declared that the university yvas in Therefore, Atlantic Union College will a "state of fiscal exigency," a condition an be reducing the size of its faculty by the increasing number of colleges and uni­ equivalent of only one full-time faculty versities in the United States have declctred. member. Cuts in the number of part-time It allows an institution to dismiss even and contract teachers allowed reductions tenured faculty. At the meeting, the trustees equivalent to three full-time faculty, but the approved major cuts in faculty and staff, school also added two full-time nursing forced by increasing costs coming simul­ faculty, as a two-year nursing program is taneously with declining enrollment in expanding to a four-year program. several of the university's eight schools and A college can be run effectively even with loss of government support in the form of the small faculty Atlantic Union College aid to students and capitation grants. The has, Archbold believes. Although regular trustees approved eliminating the equiva­ full-time faculty is less than 50, the college lent of 15.5 full-time faculty positions has received high ratings in recent accred­ throughout the university. Beyond these itation reports. cuts, the trustees also approved reductions in teaching time of another 12 faculty mem­ bers. Since the January meeting of the Columbia Union College board, the university has cut 55 full- and part-time (not full-time-equivalent) staff Columbia Union College has cut 5.5 full­ positions. time-equivalent faculty positions. One re­ R. Dale McCune, provost of the La Sierra sulted from elimination of a sociology Campus, where the undergraduate College major; another 2.5 faculty positions were of Arts and Sciences is located, said that eliminated when a one-year practical nurs­ continuing to achieve a balanced budget for ing program was terminated. The remainder his campus for the 1982-83 fiscal year of the faculty reductions were achieved by depends on cutting this year's level of not replacing retiring faculty. spending by $365,000. Columbia Union College has already eliminated some departments, combined still others, and is considering still further Oakwood College consolidations of departments so that fewer department chairmen will be needed. Better President Calvin B. Rock does not foresee education with fewer Columbia Union any cuts in programs or faculty this year. College faculty members has resulted from However, he set up a task force to study how formal agreements with the University of to . handle these pr~blems if Oakwood is Maryland for cooperative degree programs faced by them in the future. The recom­ in agriculture and engineering. A new mendations of the task force are not Volume 12, Number 4 37 available. Oakwood College had a 14.1 departments: art, music, and religion. The percent increase in enrollment last year, the program in English as a foreign language has highest in the Adventist system. been terminated, eliminating another full­ time faculty member. The equivalent of Pacific Union College another full-time post has been cut by reducing the history department by half a Pacific Union College, facing a decline in salary and generally cutting back on con­ enrollment next year, will cut 12 to 14 full­ tract and part-time teachers. time-equivalent faculty positions, according In addition, Southern Missionary College to Tom Hopmann, vice-president for is eliminating 12 staff positions. All persons financial affairs. Faculty cuts will make it not rehired will be paid for one year while necessary to eliminate three majors: agricul­ they are looking for a job. Lawrence E. ture, sociology, and speech pathology. Hanson, the academic dean, says the school Formal communication between the fac­ also will assist faculty and staff in finding ulty and administration was through an jobs. The administration made all decisions academic council and its curriculum and on faculty reductions. Although faculty academic efficiency committee. The admin­ were not generally involved, according to istration did not dictate a specific number Hanson, the ten divisional chairmen were of reductions. The faculty committee consulted. studied the college's financial situation as well as department reports and decided on a Southwestern Adventist College plan which was approved with few changes by the Board of Trustees. Southwestern Adventist College will The committee used a formula of enroll­ make no faculty or staff reductions, ac­ ment and student/teacher ratios, based on a cording to Donald McAdams, president. Board of Higher Education recommen­ The college will replace all teachers who dation of a 15.5 student/teacher ratio. leave. In fact, in 1981-82 Southwestern Specific reductions were decided by the Adventist College added four teachers. administration after consulting with depart­ Enrollment is stable. The dropout rate was ment chairmen. Departmental seniority was reduced, perhaps, by an active tutoring considered, as was student utilization of program geared toward freshmen students departmental offerings. who score low on entrance tests. This Even though the administration did not program helps students in English, reading, dictate to the academic council the specific mathematics, and personal psychology. number of reductions and retained final McAdams feels this program not only helps approval throughout, there were some enrollment but also gives the school a better faculty members who were not happy with program by not dragging down the level of the procedure followed. They wished that a instruction, making classes more vital and formula for reducing the number of admin­ alive. Teachers are not slowing down for the istrators-similar to that used for the slower students, he says. faculty-could be developed. Although the Southwestern Adventist College has a procedure involved many faculty members director of career life and planning. This and allowed for much discussion with ad­ person becomes actively involved with ministrators, the college may change the freshmen through counseling, seeking out procedure because it consumed so much students who need help rather than waiting time. for students to seek assistance. The career life program was begun during the 1981-82 Southern Missionary College year, and it appears to have paid off. There was a drop of only 20 students in previous The faculty is being cut back a net total of years. Despite this good fortune, the college four positions. Although an additional fac­ is budgeting fairly conservatively for ulty member is being added to the mathe­ 1982-83, preparing for a 20-student drop in matics and computer science program, one enrollment (even though applications are full-time teacher is being cut from three ahead of last year at this time). 38 SPECTRUM Union College faculty master planning committee. The committee worked with departments, Union College is one of the three schools determining their needs, analyzing student/ where enrollment increased last year. Not faculty ratios, and considering alternating surprisingly, it will make no reductions in classes on a year-by-year basis, according to faculty or staff for the 1982-83 year, Malcolm Maxwell, vice-president for aca­ according to John Wagner, academic dean. demic affairs. Enrollment is expected to hold steady for Maxwell says that preliminary reports 1982-83. While salaries will increase by the indicate that there is a budget deficit planned 6.2 percent beginning January 1, the possibly in excess of$350,000, mostly due to budget is balanced. interest, increased energy expenses, and lower than expected income. Much of the $125,000 interest that the college paid last year resulted from debts the school had to Walla Walla College incur because of poor cash flow resul ting from students' delay in paying bills. Walla Walla College is cutting back its The future of Adventist education is not faculty by more than seven full-time-:equiv­ in doubt. However, the shape that the future alents. History, nursing, art, industrial will take remains to be seen. Combining technology, and library science are losing programs or even institutions may be one full-time position. In addition, contract necessary to run a higher educational system teaching is being reduced by the equivalent open to the greatest number of Adventists. of one-half to one full salary. Although Whatever the course, everyone con­ history's loss is temporary, all reductions are cerned-administrators, faculty members, by attrition. Also, Walla Walla has cut at students, and parents-must begin to plan least six non-faculty staff positions. Deci::' now so that circumstances do not force hasty sons for the reductions were made through a and ill-planned retrenchments.

Enrollment Change Tuition Faculty Reductions SDA Colleges '81/'82 ('80/ '81-'811 '82) '82/'83 '82/'83 Atlantic Union 534 - 9.5% $4,596 1.0 Andrews 1,692 - 7.3% $4,512 6-8.0 Columbia Union 575 -10.0% $4,448 5.5 Lorna Linda 2,642 - 5.3% $5,220 15.5 Oakwood 1,280 +14.1% $3,663 0 Pacific Union 1,760 - 5.1% $4,725 12-14.0 Southwestern Adventist 650 + 6.4% $4,084 0 Southern Missionary 1,481 -14.2% $3,920 4.0 Union 869 + 6.6% $4,395 0 Walla Walla 1,724 - 2.0% $4,650 7.0 All enrollment and faculty figures are given in full-time equivalents. Enrollment and tuition figures provided by the General Conference Board of Higher Education. How Long Must Women Wait? Prospects for Adventist Church Leadership

by Janice Eiseman Daffern

t was one of those What does the priesthood of believers mean I. sultry days in Ber­ for them?" rien Springs. I sat in the back row, leaning Pens dropped and sixty men turned to against the cool bricks of the seminary look. There was silence and then a cold blast classroom wall while scratching out notes of laughter hit me. Just before the bell rang on Reformation theology. I liked this class. the professor inserted a reference to "work The professor came early each day, greeting yet to be done on this thorny issue." the students and reaching out to shake hands. The chill didn't diminish until I stepped We often sang hymns for worship before the out into the sunlight. As I mounted the steps lecture. Sometimes while the rest sang, I to the library, I heard running feet behind closed my eyes and let the harmony of the me. A divinity student from the front row of male voices melt around me. the Reformation class found me. I didn't The professor warmed to his material: know him. "The concept of the priesthood of all He was out of breath. "Are you some kind believers, perhaps more than any other of crazy? Who told you that you belong Reformation idea, changed the practice of here? You and the women's libbers are Protestant believers. The belief that each trying to ruin the church! Why don't you go person is a priest before God with no special home, get married and work out your status reserved for a particular class of problems some other way." people is radical. Our Adventist pioneers Behind his pale face the sun stood frozen continued to emphasize this important in the sky. I said nothing. He took huge doctrine and particularly accented the gifts breaths and talked on. All the while I of the Spirit. Each member has a gift and an imagined him pleasant-standing before his important role to play." congregation, earnestly praying for his I stiffened and looked at the men around people, victoriously parting the waters of me-still placid, taking notes. I raised my baptism. I saw him break the bread and bless hand and the professor recognized my the wine. question: "What about Adventist women? his experience viv­ Janice Eiseman Daffern, an associate pastor at Sligo T idly focused for me SDA Church, is a graduate of Lorna Linda the dilemma facing all women in the University and is currently completing a master of divinity degree at Andrews University. Seventh-day Adventist church. Adventists affirm the priesthood of all believers, with Adopted from a p'resentation to the Advisory Board of the General Conference Office of Human each member of the body of Christ Relations. exercising his or her gifts. Meanwhile 60 40 SPECTRUM percent of the membership remains virtually I was studying theology in college during excluded from the church's administrative the seventies, and I interpreted all the structure. discussion as a sign of progress. Since then, I That paradox was underscored for me last have nearly completed the master of spring when I took a course at Wesley divinity degree at the SDA Theological Theological Seminary in Washington, Seminary and for two years I have worked D.C., on the history of women in the as an associate pastor at Sligo Church, =------.-­ church. The class, composed mainly of Takoma Park, Maryland. Through my Protestant women from several denomi­ college and seminary years I not only had the nations, regarded me with a great deal continuing support of my husband, but I of interest because I belong to a movement have been encouraged by a caring com- led by a woman. In our discussion, it became munity of teachers and fellow students in clear that although I belong to a church these institutions. In my current role as a which had recognized female authority in pastor, I am free to minister to the needs of the nineteenth century, I was the only the congregation in a way I had once woman present who was not a candidate for thought impossible. My colleagues at Sligo ordination. Church, the Potomac Conference leader­ Our history began with a group of ship, and the lay people I work with take my disillusioned people in desperate need of ministry seriously and affirm my call to guidance who came to recognize the gift of pastoring. prophecy in a teenage girl. In 1982 we still But in spite of my delight with my own find ourselves wondering if women can day-to-day work, I am distressed about the lead. We suffer from an odd· sort of possibilities for all women whatever their forgetfulness which allows us to consult the role in the church. Only two percent of the writings of this woman on almost any topic students enrolled in the four graduate while we debate over a woman's "proper religion programs at Andrews University pace.I " are women. Of the 245 enrolled in the Perhaps we have forgotten what it must master of divinity program, I am the only have been like for the pioneers of our woman. Six women of a total of 53 are movement to accept a very young woman working towards the master of arts in who married, had children, and at the same religion and two women of33 are candidates time preached, wrote, and led a people. for the doctor of theology. No women are Certainly this is a prime examrle of the doctor of ministry candidates since one of _ doctrine of the priesthood of al believers the requirements for entrance is ordination. taken seriously. But in the process of The February 3, 1982, issue of Christian becoming institutionalized, we somehow Century reported that Protestant seminary have lost that sense of urgency which calls women number between 30 and 50 percent for every available vessel to be used in the of the total enrollment of their schools. A service of the kingdom. group which matches us sociologically and In the 1970's the issue of female leadership theologically more closely than mainline in the SD A church was discussed widely, Protestants are Mennonites. The Associated from meetings of the Adventist Forum to Mennonite Biblical Seminaries in Elkhart, General Conference committees, from the Indiana, reports that 38 percent of the pages of SPECTRUM to the Adventist students in their programs of study are Review. The Biblical Research Institute women. spent four years studying the ordination of When the accrediting team from the _ women and released a set of papers in 1976 Association of Theological Seminaries available from the Institute for $7.00. The visited the SDA Theological Seminary, they papers are scheduled to be published in book made observations pertaining to the women form in the near future. In summary, the on campus. While the team was pleased by research indicated that there is no basis in the racial and ethnic pluralism among the the Bible or the writings of Ellen White for students, they noted the scarcity of women. withholding ordination from women. The report included quotes from seminary Volume 12, Number 4 41 women which revealed their high degree of Church in America alone.) Yet, Adventist isolation from the rest of the seminary leaders exhibit an astonishing lack of community. The accrediting team recom­ awareness about these facts. A church mended that Andrews University not only official learned the hard way at a recent increase the number of women who enter PREACH seminar (meetings held by the the seminary, but work to improve the ministerial department of the General Con­ atmosphere for female students once they ference for non-Adventist clergy in cities in have arrived. North America). Welcoming the room full The church set up an associate in pastoral of non-Adventist ministers to the first care internship in 1977 to allow women to session, the Adventist church official com­ function in ministerial positions without mented that he was pleased that so many of ordination. The church's awareness of this the ministers had brought their wives. He program, however, has not always been had to be informed that the women who had acute. Last year I was told that women are enrolled in the seminars were not wives of not being hired in the program in large ministers but the ministers. enough numbers and therefore some administrators thought that it should be discontinued. Since I am an associate in pastoral care, I immediately called the ministerial department of the General "Essentially the female pastor Conference to inquire. An administrator in has permission to represent the that department expressed surprise that church privately in preparing associates in pastoral care existed and asked people for marriage and me to send him a copy of the policy concerning such roles for his department's baptism, but she may not files. publicly represent the body of Of the 33 women graduates of college Christ at the deeply significant theology programs in the fast five years who hoped to find ministeria positions, only moments shared by the whole eight have been successful, according to a church. " study done by Roger Dudley at the Institute of Church Ministry, Andrews University. Of those eight, two have been hired immediately after completing undergradu­ he issue ofordination ate study. The others have gone on to T is important for sev­ graduate school or worked elsewhere while eral reasons. Most importantly, for women waiting for the positions to open. in pastoral ministry the impossibility of ever Three conferences-Potomac, Upper becoming ordained creates a lack of balance Columbia, and Southeastern California, in their rela tionshi ps with the "official" now employ women in pastoral care church. Ordination symbolizes a mutual positions, and Dudley reports that a survey commitment on the part of the pastor and found only three other conference presi­ the hiring organization. The pastor is asked dents interested in hiring associates in to commit himself to the task given him by pastoral care. This offers little hope for the the church. The leadership in turn makes a 20 women now studying theology in the commitment to trust the pastor with the colleges and universities in North America authority to do the task. Women are now in and who say they are looking forward to the uneasy position of accepting the task ministerial service in the church. while the leadership remains unwilling to In a variety of settings, Adventists are publicly commit themselves to trust women being confronted with the fact that most with pastoral authority. Protestant churches ordain women. (For Second, the relationship between a example, over a 1,000 women work as woman pastor and the members of her con­ ordained ministers in the United Methodist gregation is, to a certain degree, at stake as 42 SPECTRUM well. Her inability to baptize or marry is as departmental directors in many depart­ more than a minor ineonvenience. Essen­ ments, including sabbath school, publishing, tially the female pastor has permission to and treasury. represent the church privately in preparing A t the General Conference level, six people for marriage and baptism, but she women serve as departmental associate may not publicly represent the body of directors. Three work in the Health and Christ at the deeply significant moments Temperance Department, two in Sabbath ------====-==~~~ shared by the whole church. This leaves School, and one in Education. Two women both the pastor and parishioner with a serve in the General Conference secretariat profound sense of loss. On a broader level, as assistant secretaries, a position created in the entire community suffers by seeing only 1981. In a recent conversation, an official in - male representatives participating in the that department emphasized their adminis- events so important to the life of the church. trative function, pointing out that they meet with the men of the department in staff meetings. He said that neither have personal "The General Conference secretaries because one directs the depart­ Executive Committee, which ment's typing pool as part of her job description and the other one was previously acts as the decision-making a secretary. The official continually re­ body between General ferred to the two women as "the girls." Conference sessions, has The General Conference Executive Committee, which acts as the decision­ approximately 365 members making body between General Conference ~ from around the world. Only sessions, has approximately 365 members eight are women. . . . This from around the world. Only eight are women, including six departmental asso- figure is not even respectable ciate directors and two lay women. This to kenlsm.· " figure is not even respectable tokenism. No women sit on PREXAD, the 14-member President's Executive Advisory Committee composed of vice-presidents and secretaries Finally, ordination is access to decision­ of the General Conference. making in the church. Young pastors with whom I work are acutely aware of the fact that they will never be a conference, union, he Office of Human or General Conference president unless they T Relations of the are ordained. Many develop jitters if they General Conference is giving some atten­ are not considered for ordination on tion to the role of women in the Adventist schedule. Withholding ordination from church. However, the two men assigned to women ministers guarantees that they will that department also carry the duties of be excluded from "line" administration in representing the black and hispanic popu­ the church. lations of the church. Both men have stated The paucity of women in responsible publicly their wish to have a woman posts extends from the pastorate to the appointed to the department, but no such highest reaches of the Adventist church appointment is on the horizon. There are structure. Very few women now serve in only two women on the Office of Human local and union conference executive Relations Advisory Board, a 3D-member - committees. Even fewer are part of union or group of pastors, administrators, and lay conference administration. Sixteen women people. Warren Banfield, director of the serve in North America as local conference Office of Human Relations, recognizes the associate departmental directors-almost all inconsistency of such poor representation of supervisors of elementary education. Inter­ women on a board which is commissioned in estingly, as late as the 1940's, women served part to study women's issues in the church. Volume 12, Number 4 43

He states he is working to remedy the begun to meet together to discuss common situation. concerns. A group of women in the The dearth of women in positions of Washington, D.C., area recently met with responsibility is not limited to pastorates, Charles Bradford, president of the North conferences, unions, and the General American Division, to talk about the role of Conference. While women compose the women in the church. A new na tional vast majority of elementary school teachers organization, the Association of Adventist in our educational system, only 11 women Women, has just been formed to assume are elementary school principals, according responsibilities for the newsletter The to Roger Dudley's survey. Of78 secondary Adventist Woman. schools in North America, three have Adventist women are. not giving up on women principals. Administration of Ad­ their church. While deeply committed ventist higher education in North America Adventist women feel constrained to use is virtually exclusively male. Only two their professional expertise elsewhere, women sit on the 47-member Board of others, despite inequities, continue in church Higher Education which coordinates poli­ employ. Both groups express frustration at cies of all the senior colleges in the u.s. not being able to serve their church more and Canada. The only women in a major fully. When will the leaders of the church administrative post among Adventist col­ acknowledge their responsibility to accept leges and universities is Merlene Ogden, the gifts of women? If the leaders do not dean of the College of Arts and Sciences at assume this essential task, the church stands Andrews University. to lose the valuable resources of 60 percent It is interesting to note routes to of its membership. leadership on Adventist campuses. Some deans of student affairs and presidents of SDA colleges were formerly deans of men. The following recommendations were However, a dean of women has never been passed by the Office of Human Relations named a dean of student affairs, let alone Advisory Board at its annual meeting, president. The other route of advancement March 16, 1982. They have been submitted to the presidency of an Adventist college is to the North American Division Commi ttee through the post of academic dean. Of the on Administration. few women who have chaired departments of Adventist colleges, only two have been VOTED: That the North American Divi-' appointed academic dean. sion administrators give study In spite of the Adventist church's refusal to ordaining women. to trust the leadership of women on almost VOTED: To elect a woman to the Office of all levels of our institutions, I see some Human Relations staff. hopeful signs. Women are beginning to VOTED: To add more women to the gather strength from one another. While Office of Human Relations Ad­ Adventist women do not have the history of visory Board. women's missionary organizations which VOTED: To have workshops for men on other Protest:;l.nt church women have how to work with professional enjoyed for almost a century, they are women. beginning to realize they can work together VOTED: To have a North American simply for the joy of sharing talents and Division commission on women support and to initiate change. Women on who would work with the Office the faculty of Andrews University have of Human Relations. Reviews

The White Lie: Two Perspectives

insplrmg. Prophetic predictions succeed as Prophet or Plagiarist: people that believe them set about to fulfill them. To lose trust in the prophets, then, is A False Dichotomy to lose them as prophets. For this reason, while they may be unembarrassed by their Walter T. Rea. The White Lie. Foreward by Jerry Wiley. obscure origins, poor education, or lowly 409 pp. Turlock, Calif.: M&R Publications, 1982. $15.95; .$12.50 (paper). station, prophets cannot tolerate an assault on their "good name." In Shakespea're' s words, it is "the immediate jewel of their reviewed by Jonathan Butler souls." As any prophet might say to a detractor, he "who steals my purse steals n The White Lie, trash. . . . But he that filches from me my I Walter Rea argues good name, Robs me of that which not -exclaims, really-that much of Ellen enriches him, And makes me poor indeed. "1 White's writings are the words and ideas of If the loss of credibility damages a others, used as if they were her own, or prophet, it is the charge of plagiarism that God's. By claiming not only a deep literary has particularly hurt nineteenth-century proph­ indebtedness but a lack of integrity on the ets. Not only Ellen White but Joseph part of Mrs. White, Rea strikes at the root of Smith and Mary Baker Eddy have been the her prophetic authority. objects of literary debunking, because they The charge of fakery, charlatanry, or assumed a fundamentally literary identity. dishonesty is the most serious of indictments The Victorian period was an age of mass against any prophet. Laying no claim to print. Magazines, novels, newspapers, and traditional, legal, or professional status, tracts proliferated as never before. Vic­ prophets answer to a personal, charismatic torian women in particular found access to calling. Unlike other positions of authority, the age by a seemingly ceaseless literary prophetic authority relies almost exclusively outpouring. In a society that denied them on individual ethos and credibility. Prophets direct political, ecclesiastical, and economic "bear fruit" only as they are believed. There power, women exerted a vicarious "in­ is no such thing as a prophet without honor fluence" from the writing lapboards of their from someone, somewhere. Prophetic writ­ bedrooms. In her own remarkably in­ ings are printed and circulated and pre­ fluential career, then, Mrs. White was not served because someone has found them so much an ecclesiastical personna as a "pen of inspiration." For Victorians, inspired writing came "from the heart," which Tonathan Butler is an associate professor of church 'history at Lorna Linda University, Lorna Linda, implied a kind of originality, extempora­ California. neousness, prolixity, and, by the standards Volume 12, Number 4 45 of the day, elegance. For several genera­ and, subsequently, titles listed inher personal tions of Adventists, Mrs. White has more library, Rea came upon literary parallels. than satisfied this Victorian index of Establishing ties between one author and inspiration. But a literary analysis that faults others is a long, laborious, and tiresome her according to any of these criteria is process. Rea should be thanked for having bound to call for a basic reexamination of undertaken this necessary and significant either the inspired writer or the nature of task. But the limited scope of his reading­ inspiration. and analysis-which especially qualified All this is to say that Rea deserves credit him as a source critic, left him decidedly for raising highly important questions. unqualified to explore the significance of However, ineptly- or cruelly he has framed the parallels he found. Rea's footnotes them, or however baffled he remains expose a soft underbelly to his work. Aside personally in the face of them, his questions from references to Ellen White and the require careful consideration. It would be authors from whom she borrowed, Rea too easy and ultimately too costly to relies mostly on in-house Adventist writ­ Seventh-day Adventism to dismiss Rea ad ings, tapes, minutes of meetings, and hominem. This would be to retaliate in kind telephone conversations. Had he produced to the unfortunate personal innuendo in his simply an anthology of his literary exhibits, own argument. For just as psycho-history is with a brief introduction which adhered commonly considered inappropriate among modestly to the topic at hand, the impor­ Adventists as a method of understanding tance and impact of his study might have their pioneers, it is as well a dubious method been enhanced considerably. of accounting for the contemporary critics of Adventism. Nevertheless, it is impossible to ignore the strident personal tone through­ "It is impossible to ignore out the book. Rea appears to be a man who the strident personal tone has been emotionally hurt, perhaps tortured, by what-he has uncovered. His book is a throughout the book. . . . His manifest effort to get others to experience book is a manifest effort to get what he has experienced, to share his pain, others to experience what he and thereby ease its burden for him. Nothing disturbs Rea more than the churchmen and has experienced, to share his theologians who reconcile themselves to pain, and thereby ease its evidence that they have found either less burden for him." compelling or overwhelming than it has been for him. He reacts with the harshness of a man who feels not only misunderstood Instead, Rea erects a rather precarious but abused. Unfortunately, his pain displays model of interpretation on the literary itself as anger-and an angry man attracts material he has unearthed. He proposes that less sympathy than hostility. Ellen White's "lie" is only one example of the "white lies" perpetuated as myths, legends, and falsehoods by all institutions, tanding upon his especially relirious ones. Drawing upon Sexhibits of literary Sam M. Baker s The Permissible Lie and Eric dependence as if they were a soapbox, he Hoffer's The True Believer, Rea indicts all pontificates on the nature of God, man, sin, organized religion as a "con game" whose theology, the church, and even fiscal mis­ leaders are" supersalesmen of the psychic," management. But what in his discovery of r.eddling their wares to naive and credulous literary indebtedness or plagiarism equips 'buyers. " The real issue of religion is "who Rea to speak on such a range of unrelated is going to control the concessions in the topics? Clearly nothing. Source criticism by here and in the hereafter" (p. 30). (Certainly itself is a conceptually narrow enterprise. Rea will not ingratiate himself to evangeli­ Reading primarily Ellen White's writings cals with this line of argument.) But if 46 SPECTRUM organized religion is an emperor without inspired by the strong men of the cause clothes, and if saints are hucksters, how does -then the Spirit of Prophecy counsels this explain the Reformers or the martyrs, can mean no more to us than some very Mother Teresa or Jesus Christ? Indeed, for good ideas and helpful advice!3 Rea, Christ is in a ca.teRory by himself, When Rea adds "How true" he expresses the "Saint of all saints. And yet why? everything about his disenchantment with Because there is still a spiritual dimension Mrs. White. She falls short of his unrealistic for Rea, however cynical he has become, expectations. He reminds us of Othello which cannot be explained away in terms who, in that tragic moment after killing the of power or greed. Turning his own argu­ woman he loved, asks to be remembered as ment back on him, someone might say Rea "one that loved not wisely but too well only wrote The White Lie for royalties. "4 But this would be patent nonsense. Only the In so many ways, Rea has become his most spiritually insensitive of readers would uncharitable caricature of Ellen White, fail to sense the passion and spiritual turmoil transforming himself into his own uglier in Rea's book. Rea, like the object of his image of the prophet. He interprets histor­ study, does not lend himself to an utterly ical developments as the conspiracy of an crass and reductionist explanation. elite and immoral minority of people-in What proves most unsatisfying about this case "the White boys." He eschews the Rea's interpretation is that it betrays the academic argument for the jeremiad. He same rigid fundamentalism of his earlier short-circuits historical explanations by years, albeit now a naughty fundamentalism. casting moral blame. He slights issues in Rea still can accept only an all-or-nothing favor of personal gossip. In a perversely solution. Either Ellen White is infallible or a ironic way, he must be one of the few people fake. Either her wri tings are the immacula te in our time who has spent a "thoughtful hour conception of the Holy Spirit or they are a each day on the life of Christ," though in his literary hoax. Even more absurdly, if Mrs. instance as a source critic of The Desire of White is not an angel, then all religion is a Ages. And certainly he could have benefited deception. Like other fundamentalists, Rea from the literary assistants that he be­ is piqued by any suggestion of a solution that grudges Mrs. White; his book is a tangle of threads itself somewhere between these unruly organization and unhappy style. extremes.2 The passion by which he now That Rea's book is an easy target for rejects Mrs. White reveals the absolute hold critics, however, should not truncate this on him of his fundamentalist understanding line of inquiry into Mrs. White's literary of inspiration. If Mrs. White lacked origi­ sources. Nor should Rea's failure to offer an nality, or was influenced by contempo­ adequate interpretative paradigm of his own raries, or was not a great literary stylist, suggest that previous paradigms are any then she could not have been inspired. Rea longer satisfactory in light of his discoveries. offers no new model of inspiration because he entirely embraces the old one. He agrees with Arthur 1. White and quotes him ow then might Ellen approvingly on page 118 as follows: H White's prophetic If the messages borne by Ellen G. White writings be understood? One characteristic had their origin in surrounding minds of prophets which is evident here is their or influences; if the messages on organiza­ own realization that truth can never be fully tion can be traced to the ideas of James communicated in words. Prophets experi­ White or George I. Butler; if the coun­ enc.e truth more deeply and profoundly than sels on health had their origin in the theIr followers, and the effort to convey minds of Drs. Jackson, Trall or Kellogg; their insights inevitably involves distortion. if the instruction on education was based Lesser minds expect prophets to provide the upon ideas of G. H. Bell or W. W. Pres­ whole truth, and yet prophets themselves cott; if the high standards upheld in the understand, at times painfully, that their Ellen G. White articles and books were message inevitably falls short of a higher Volume 12, Number 4 47

truth. Every prophet is to a degree a mother requires changing-as it invariably charlatan in the sense that he promises more does over time-not the unalterable fact of than he can deliver. The writing process, her motherhood. So it is with prophets. The then, difficult under any circumstances, may perception of them may require a dramatic be agonizingly difficult for a prophet. In maturation process that still acknowledges Truman Capote's words on writing, "When them as prophets. God hands you a gift, he also hands you a w hIp· .... " If Mrs. White's expressions of insecurity as a writer, her literary dependence first on "For her to concede to critics her husband and then on a staff of assistants, that her human 'sources' were and her borrowing from other authors are anything less than links to the evidence of her human limitations, they indicate as well that common experience of divine Source itself would have prophets who seek as weak, earthen vessels been to deny something so to brim with as much of the truth as possible. fundamental to her self­ Prophets can be expected to reach for literary assistance, not out of ill-motive or understanding as to make her fraud, but out of the highest of spiritual In. d eed alar.I· " motives and the securest sense of their own spiritual calling. Ellen White was so satu­ rated with the consciousness that God was As a result of Rea's indefatigable efforts, leading in a special way in her life that she we have learned lately of the extent to which looked for-and "was shown"-His hand Ellen White's writings are part of a vast everywhere: in her day visions, her night genre of Victorian devotional literature, dreams, her personal readings, and her much as Daniel and Revelation are the conversations with others. God was the Scriptural remnants of a whole tapestry of fountainhead, and these were the streams of non-canonical apocalyptic literature. The His communication. For her to concede to reason that Daniel orJohnofPatmos or Mrs. critics that her human "sources" were White are still known to us while their con­ anything less than links to the divine Source temporaries have receded from the church's itself would have been to deny something so collective memory is because the church fundamental to her self-understanding as to considered their writings, from the outset, make her indeed a liar. special and worth preserving. An historical In this regard, the rela tionshi p of a naivete about their immediate literary prophet to a people brings to mind the surroundings was bound to develop with the analogy of a mother's relationship to her authority they assumed. An ill effect of this children. The mother who has been through is the artificial and misplaced sense of the births of her children knows them uniqueness that can occur over time, as well beyond any doubt to be her own. Yet a six­ as the outright misunderstandings of texts year-old may have his own definition of a that result when read in cultural and literary mother-she wears perfume, fixes him isolation. Rea's work should help free future lunches, knows absolutely everything, and Adventist generations from just this snare. never uses profanity. His mother may try to The point here, however, is that inspired fulfill these six-year-old expectations, even texts are with us at all, not due to some sort when they are unrealistic, not because of of dark conspiracy, but by means of canon­ any insecurity in her own mind about the ization (not of course formally in Ellen fact that she is his mother, nor certainly to White's case). God's hand in this process is mislead the child regarding what is in fact not simply in the origins of the texts but in essentially true. The child may expect too the preservation of them. One key dif­ much of mother, and mother may, at times, ference between Henry Melvill's sermons mistakenly though innocently fulfill her and Ellen White's writings is that we child's illusions. But here the image of remember her writings. Her impact on our 48 SPECTRUM memory is one mark of her inspiration for generation to generation without ever us. wearing them out. Why in fact an Adventist My own view is that the source and pastor should devote almost 20 years to an redaction criticism of Mrs. White's literary exhaustive literary analysis of them. That in contribution cannot discredit her. She pro­ itself speaks of their significance. duced religious classics for a large, dynamic Without Rea's extensive literary revela­ community of people. Higher criticism tions, of course, much less of the really cannot possibly plumb the meaning of them. creative opportunities for the re-thinking of Like the phenomenologists tell us, it is not so our doctrine of inspiration would be open to ~ much the text but what is "in front" of the us in this generation of Adventism. And no text that engages us. Mrs. White's writings doubt the next generation of Adventists will hold rich significance for the Adventist grow up at the knee of a different Ellen people. The whole is more than the sum of White than this one. Indeed, I look forward its parts for us. Why texts take on this to the day that the church would no longer religious authority for people is itself a spawn either an early or a later Walter Rea. fascinating-and inspiring-story, more so My hunch is that Rea himself shares the same even than where they came from. Why hope. people continue to reinterpret them from

NOTES AND REFERENCES

1. William Shakespeare, Othello, III, iii. 3. Review and Herald, May 1, 1959, as quoted in 2. For example, Jack Provonsha's, "Was Ellen The White Lie, p. 118. ~ White a Fraud?" Collegiate Quarterly, July-Sept., 4. Othello, V. ii. 1981.

community to come to grips with the human The Imperfect Speech element in its prophetic gift. International newspaper coverage, numerous speaking of Inspiration appointments, and widely-circulated cas­ sette tapes agitated the church to the point ~ that rebuttals of the book began to appear reviewed by Alden Thompson before the book ever came from the press. 1 Partially as a result of Rea's agitation, the fter months of sus­ Ellen G. White Estate is taking source A pense, Walter Rea analysis seriously. The church has even finally has unmasked The White Lie. The funded a special two-year project to deter­ garish cover and earthy prose match its mine the nature of Ellen White's use of provocative title. Only its patrician price sources in her book The Desire of Ages. seems out of character. Whatever else one Because of his flamboyance and high might say about the book and its author, Rea visibility, Rea left very few secrets to be indeed has caught the attention of the revealed in the book. Nevertheless, many, at Seventh-day Adventist Church. It is un­ least in the academic community, had hoped likely that Adventism ever has anticipated that the spectre of publication would any publishing event with such intensity. encourage Rea to be sober in his observa­ Formerly one of the church's most de­ tions and to present his data in a form that voted believers in Ellen White, Rea re­ would be helpful to the church. In that lentlessly has sought to force a reluctant respect the book is a "great disappoint­ ment." In fact, the style-more than the content-raises unexpected questions as to Alden Thompson, professor of religion at Walla Walla College, received his doctorate in Old the possible impact of the book on Ad­ Testament at the University of Ed'in burgh, Scotland. ventism. Volume 12, Number 4

The content deserves attention, but sel­ xviI22). He raises the plagiarism issue and dom have I read a book where style so then devotes a chapter to each book in the thoroughly overwhelms content. In the Conflict of the Ages series. The remaining foreword, Jerry Wiley2 describes Rea's chapters deal with the further development judgments as "deliberately harsh" (p. of the Ellen White corpus, the church's use x/16),3 and the same is true of his style and of Ellen White's writings, and the implica­ vocabulary. The results of this lively tions of Rea's research for the future of approach are often biting and personal. Adventism. Extensive al'pendices, contain­ Exaggerations are carried to the point of ing parallels between Ellen White's writ­ contradicting other assertions in the book. ings and contemporary devotional literature, Thus Ellen White can be depicted as the conclude the book. For someone heretofore victim of external domination, on the one unfamiliar with Rea's work, these parallels hand; and, on the other, as the all-powerful probably will constitute the most notable determinant in Adventism. A couple of aspect of the book. quotations may serve to illustrate: Noone can successfully challenge the fact that the White boys, from James to Arthur, have set the music, played "The style-more than the the tune, and pulled the strings of the content-raises unexpected Ellen G. White marionette show. Ellen questions as to the possible mayor may not have done little to re­ strain her legend, but much evidence impact of the book on indicates that she was swept before its Adventism. The content flood by her own supersalesmen (p. 193). deserves attention, but seldom Adventism has stood at the crossroads have I read a book where style before. Those poor children of the 1844 beginnings closed the door of mercy for so thoroughly overwhelms all but themselves. Much evidence now content. " says that, with very little help, Ellen herself shoved the door shut. Since then, that door has never really been opened In terms of defining the purpose of the wide, despite propaganda to that effect book, the final chapter (14) is the most spewed out through the church's world­ revealing. There Rea draws on the imagery wide organization. The granting of of the Four Horsemen of the Apocalypse to mercy was just transferred to some portray his vision of the Adventist church. heavenly courtroom, where believers The rider of the white horse symbolizes the would be selectively allowed access to DavenRort affair (pp. 263-67); the red horse Christ through Ellen and her writings is the' Glacier View puppet show" (p. 268), (p. 258). a phrase Rea uses to describe the church's That passionate tone permeates the book, handling of the Ford challenge (pp. 267-70); blurring the lines of organization and Rea himself is the rider of the black horse making it difficult to perceive how Rea (pp. 270-72); the rider of the last horse. the understands some of the more significant pale one, is not clearly defined, but its implications of his research. symbolism is unmistakable: "The fourth The prologue is autobiographical, sketch­ horseman on the pale horse was the last to ing Rea's transition from devoted admirer of ride out. According to the Revelator, his Ellen White to disillusioned author of The name was Death" (p. 275). Glimmers of White Lie. The fourteen chapters that follow loyalty occasionally surface in the book, are very loosely organized and offer the suggesting that Rea does not really want his reader an impressionistic sketch of Rea's church to die.4 But for now, as the rider of research and experience. The initial chap­ the black horse, Rea envisions his own role ters touch on Adventist origins and the in Adventism as follows: development of what Rea describes as the Rea, on the other hand, was a guerilla Ellen G. White "myth" or "legend" (cf. p. fighter. He seemed to be aiming for the 50 SPECTRUM

jugular. His studies were meant to tip the my preparations for becoming a minister . scales against the authority of Ellen and in the Seventh-day Adventist Church (p. her writings-which as a consequence xiii/19). would bypass the aufhority of the super­ That was Rea's early experience. But now, c salesmen of the system and would leave when "Adventist divines" attempt to de- "'-~---­ every man his own priest before God. fend Ellen White's literary approach, Rea j Such an idea-if it ever really caught responds: "Why drag God into it and insist 'C:.=::====:=.::::':: on-would be not only frightening but that He sanctioned it?" (p. 164). Rea downright horrifying to a system based recognizes the problem as he explains in the on the interpretation of truth by a prologue: "Much study remains to be done prophet (pp. 270-71). on the question of why some of us accept as The writings of Ellen White have played much as we do from whomever we do. a significant and positive role in my spiritual What thing is it deep within us that is tapped" and intellectual experience;5 but, even to make us react as unquestioningly as we do without my bias, I would find it incredible to unreliable information-so that we make to cast Ellen White as the villain rather than it 'truth' and let it govern our thinking and a hero of Adventist history.6 I am quite our lives?" (p. xvi/22f). He then goes on to aware of many of the problems and frustra­ admit rather candidly: "At this stage in my tions with which Walter Rea has been thinking, if there is blame left to be assessed struggling, and I believe his research will or portioned out, I must accept much of it help Seventh-day Adventists deal more for having been so gullible . . ." (p. realistically with Ellen White and better xvii/23). Rea gives us glimpses of his understand the phenomenon of inspiration. transitional experience, but had he been Many had hoped Rea could present his more precise in tracing the sequence of material in such a way that the church could events and key factors in his alienation, the perceive his labors in a positive light. At one value of the book would have been greatly point that may have been possible. In his enhanced for those interested in the dy- book Rae suggests that if the White Estate namics of human religious experience. had" circulated, or even leaked" a certain Yet as interesting as Rea s experience document to the church and the world "this may be, it would be wrong to overlook the book might not have been written" (p. 83).7 book's arguments. B~cause Rea's previous Yet the level of disenchantment that the experience and attitudes find many parallels book reveals suggests that it would not have in the believing community, many will be been easy for him to give up his battle to "tip threatened with the same disillusionment the scales against the authority of Ellen and that he experienced should they see the data her writings" (p. 270). that contributed to his about-face. The church must take seriously both his experi­ ence and his arguments. s the book now Turning to his arguments, I would sum­ A stands, it actually marize his primary contentions as follows: 9 may be more valuable for the study of the Ellen White made extensive use of human psychology of religion than for Ellen White sources in the preparation of her books; studies or for the study of Adventist his­ Ellen White and her assistants did not tory.8 The stage for the love/hate cycle is always disclose the use of human source, set by the very first lines of Rea's story: choosing rather to attribute her insights Almost from the first time I heard of directly to God; church leaders have used her, early in my teens, I became a devotee Ellen White's authority to maintain their of Ellen G. White and her writings. I control of the church. learned to type by copying from her book I would judge all three contentions to be Messages to Young People. In high school at least partially true. 10 But even if they and college, I often went from room to were completely true, they would be irrele­ room in the dormitory, gathering Ellen vant for determining Ellen White's pro­ White quotations from others to use in phetic status-unless one assumed that a Volume 12, Number 4 51 prophetic authority should not use sources. any trace of humanity is enough to rob the That Rea makes this key assumption is Word of its divine credentials. In a com­ remarkably clear from the followin?, state­ munity with just such inclinations, Ellen ment that Rea himself italicizes: ' For its White emphasized that her message came [sic] is obvious that if the church, or Ellen, from God, not man. To have done otherwise or her helpers, had honestly revealed from would have been a betrayal of her calling. whom and how much they were taking from others, God their pretended authority, would be exposed as very minor, if not nonexistent in their "Rea is still gripped by the program" (p. 207).11 ' Someone who holds this assumption must authority of Scripture. As long reject any element of humanity as no longer as he can avoid questioning authoritative. Thus, Rea feels bound to Scripture in the way that he has discard the use of the term" authority" with reference to Ellen White (p. 168). He does questioned Ellen White 's speak of her "pastoral inspiration"; but, for writings, his faith is secure, him, that is a human not a divine quality (p. albeit ill-informed." 170). He states that "the church has never come to grips with her authority over facts, policies and practices" (p. 168). Because of But as time went on, both she and the Rea's assumptions about inspiration, his community came to the place where it was research has led him to consider Ellen White possible to understand more of the human as carrying no more weight than any other element without denying the divine. Yet member of the Adventist community-a " true be I'levers, " to use R'ea s term, tend to conclusion that is quite unacceptable to the resist the evidence. Thus the love/hate cycle church. remains a threat in the community. In Rea's case, an additional assumption is also evident that has deep roots in the minds of conservative believers: true prophets do dventists attempted not change. 12 If, then, in a weak moment, A to face the problem one discovers both sources and change, disil- in 1919, but turned back. After four decades 1USlOnment· andh" t e cover-up " argument in the "wilderness" we are again at the almost inevitably follow. borders of Canaan, deciding whether we The" cover-up" argument is clearly the will enter. God is always ready to lead. most difficult for conservative believers to Rea has refused to come to grips with the handle.13 But I am convinced that Rea's human element in Scripture, such as the experience provides some of the best evi­ differences in parallel accounts and the use dence as to why there has been a necessary of noninspired sources by the biblical and well-intentioned "cover-up" or, put in writers, but I am convinced that the another way, why Ellen Wliite and her Adventist community as a whole must be assistants gradually-even reluctantly-re­ prepared to deal reverently yet honestly vealed the human methods by which the with the one document that we all agree is prophet operated. Full disclosure would the foundation for any theory of inspiration: have led some to conclude that God was the Bible.14 Once we have done our home­ {{nonexistent in their program" (p. 207). work there, the evidence relative to Ellen The biblical precedent for a "cover-up" White's writings no longer will appear was established by Christ himself: "I have devastating, shocking, or disturbing, but yet many things to say to you, but you will be seen to be quite in keeping with the cannot bear them now" Oohn 16:12). Every methods that God always has used to parent and teacher can testify to the truth of communicate to man. that statement. Awareness and growth only Noone can predict the kind of impact The can come gradually. For those who are White Lie will have on the work of the inclined to think in stark either/or terms, Adventist church, but a few observations 52 SPECTRUM are in order. The academic community both who are deeply steeped in the Christian within and without the church will cringe at tradition are often able to maintain this the level of scholarship evident in the book. position for themselves without recognizing It is simply too passionate, too vindictive, how vulnerable it is for open and enquiring too careless. IS The popular media, however, minds. When college students read their likely will have a field day with the book. Bibles, such a dichotomous approach is The secular press relishes the agony of a hardly the answer to the inspiration disenchanted believer. The conservative question. Christian community also will make use of A third reaction is possible, generally at the book, though its harsh tone may tend to more sophisticated levels, and often involves limit its circulation to the far right.16 Should those with deep Adventist roots. They see the price come down, Rea's hook may find a the implications of critical studies both for place alongside Canright's books in the Scripture and for the writings of Ellen Christian warfare against "cults." White and struggle against the spectre of Within the Adventist community, I see agnosticism and atheism. four basic reactions to Rea's material. First, A fourth reaction is the one that I hope the "true believers" will continue to deny will win the day, but it is a position that does the evidence, just as Rea did for many years. not come easily. It seeks to retain the human Vigilantes may even seek to malign some of element in inspiration, but does not allow the scholars whom Rea cites as supporting humanity to rob an inspired word of its his position. Many scholars quoted favor­ divine power.17 ahly by Rea differ sharply from him in that With reference to Scripture, Ellen White they by no means reject Ellen White's wrote in 1901: "The Lord speaks to human prophetic status, and it would be tragic if beings in imperfect speech, in order that the their ministry were to be hampered as a degenerate senses, the dull, earthly percep­ result of the distortion of their position. tion, of earthly beings may comprehend His A second reaction to Rea's material is the words. Thus is shown God's condescen­ position that Rea himself seems to have sion. "18 When Walter Rea wrote The White adopted. It involves a critical stance towards Lie he was not yet willing to let the Lord Ellen White and a non-critical stance speak in imperfect speech. His experience towards Scripture. Rea is still gripped by the has been painful and bitter. If the Seventh­ authority of Scripture. As long as he can day Adventist Church is to blame, then avoid questioning Scripture in the way that perhaps we are all guilty. For who can share he has questioned Ellen White's writings, the truth except those who believe? his faith is secure, albeit ill-informed. Those

NOTES AND REFERENCES

1. The following rebuttals have been most visi­ Ellen White's prophetic ministry along traditional ble, given here in the order in which they aepeared: lines. In spite of certain inconsistencies, many Robert W. Olson, One Hundred and One Questions church members will undoubtedly find the book on the Sanctuary anJ Ellen White (Washington, D.C.: helpful, especially the first two chapters dealing Ellen G. White Estate, March 1981). with sources and plagiarism. "Was Ellen G. White a Plagiarist?" A reprint of 2. Jerry' Wiley tS an Adventist attorney identified articles published in the Adventist Review, Sept. 17, in the book as Associate Dean and Professor of Law 1981, featuring an interview with attorney V mcent at the University of Southern California School of L. Ramik. Law. John T. Robertson, The White Truth (Mountain 3. References to the foreword and prologue in Vtew: Pacific Press Publishing Association, 1981). The White Lie are complicated by the absence of page Olson includes a number of parallel exhibits and is numbers. Beginning with the first title page, remarkably candid when commenting on Ellen preliminary matters occupy pp. i-xxii (my' number­ White's hterary practices. The Adventist Review mg). Formal pagination begins thereafter, however, articles addressed the legal aspects of the plagiarism not with page 23, but with page 29. Hence I indicate issue, though an intervtew with Ramik (a Roman references to the foreword and the prologue by two Catholic) revealed the positive spiritualtmpact of systems, one numbering forward from the title page Ellen White's writings on Ramik's own experience. (pp. i-xxii) and one numbering back from chapter 1 Robertson's book constitutes a popular defense of (pp. 7-28). The starting point is always p. il7. Volume 12, Number 4 53

Presumably an earlier foreword and prolo~ue were "authentic interview" with Kellogg held on Oct. 7, replaced by a shorter one just prior to publication. 1907. Rea records it as a "notanzed stenographic 4. Rea frequently speaks sarcastically, ironically, report" (p. 75, note 9). But where is it availabfe to or flippantly about biblical matter (e.g., pp. 43, 45, the researcher? 51), Adventist doctrine and experience (eg., pp. 30, A further scholarly flaw is Rea's tendency to 57-58, 194-95), and Adventist standards or life­ generalize with reference to his sources. After style (e.g., pp. 3.7, 251). But a linge.ring and. deep­ referring to one article from SPECTRUM in 1971, seated loya1ty IS suggested by hIS selectlOn of he lists no further articles, but simp'ly states: "Others quotations from The Desire or Ages at the close of have appeared in SPECTRUM each year since 1971 " cnapter 14 (p. 275) and from Christ's Object Lessons in (p. 97, note 3). In another instance he describes the -:Epilogue (p. 279). After referring several times CIrcumstances which indicate that" disaster oflar~e to the near-impossibility of the Adventist life-style proportions inevitably waits in the wings. " He adds (cf., pp. 43, 62,251), he surprisingly reveals a more m the next paragraph: "That is what many positive sentiment when lie says: "It wasn't the Adventists think is no~ the situation in the Seventh­ Adventist lifestyle that the people wanted to day Adventist Church· (p. 263). For documentation overthrow" (p. 272). he states: "The articles published in SPECTRUM 5. The posItive role of Ellen White's writings in from 1978 to 1981 bear out this observation about the my own experience and theolofiY is revealed condition of the Seventh-day Adventist Church" (p. inClirectly in the five-part series, From Sinai to 275, note 1). Such generalizations enhance neither Golgotha," published in the Adventist Review (Dec. 3, Rea's reputation nor SPECTRUM's. 10, 17,24, 31, 1981), and in the article, "Even the Rea does cite a great deal of primary material, and Investigative Tudgment Can Be Good News," much of it is cogent. But when he deliberately cites Westwind (Walla Walla College alumni journal), confidential letters and tapes, it is a "Matter of Vol. 2, No.1 (Winter 1982). Ethics," to quote his own title ofChaj)ter 11. Some 6. From Rea's book, an otherwise uninformed of the "stolen" material he franKly labels as reader would learn virtually nothing of the crucial confidential (e.g. a Robert Olson letter of Nov. 29, General Conferences of 1888 and 1901, to say 1978; p. 83 and .Fp. 101-105). He does not indicate, nothing of Ellen White's significant role in however, that tIle tapes of the Glendale meeting of supporting creative change at both conferences. Jan. 28-29, 1980 (see report by Douglas Hackleman, For a concise and balanced treatment of both 'GC Committee Studies Ellen White Sources," events, see Richard Schwarz, Light-bearers to the SPECTRUM, Vol.10,No. 4(~arch1980), pp. 9-15} Remnant (Mountain View: Pacific Press Publishing were to be released only by JOInt agreement of Rea Association, 1979), pp. 183-197,267-281. An earlier and PREXAD, an agreement reported by Hackle­ work discussing both events has recen~l been man (ibid., p. 15). Hackleman careful1y avoids reprinted: A. V. Olson, Thirteen Years 0 Crisis: quoting partIcipants by name. Rea, however, does 1888-1901 (Washington, D.C.: Review an Herald not hesitate to name names (e.g. Don McAdams, Publishing Association, 1966, 1981). Pp. 1-335. notes 8 and 9, p. 98, with reference to quotes given Formerly: Through Crisis to Victory'. An appendix on p. 85). includes Ellen White's devotional aCldresses gIven at Finally, the lack of bibliography and index makes the 1888 General Conference. it extremely difficult to locate material in the book. 7. Reference is to Robert W. Olson's article, That disadvantage would not be felt so keenly if the "EGW's Use of Uninspired Sources," photocopied book followed a coherent plan of organization. But (Washington, D.C.: EGW Estate, Nov. 1979). An failing both organization and index, the book mteresting glimpse into Rea's attitude towards presents a headache for researchers. negotiation and advice is given in the Prologue: 9. On pp. 199-200 Rea ~ives his own nine-point "Despite much good counsel to the contrary, I liave summary of the "evidence' as he sees it. chosen the title The White Lie for my book" (p. 10. The first point is clearly proven: Ellen White xvi122). did make use of nineteenth century authors in the 8. Besides theJroblems of simple carelessness ( cf. preparation of her material. The second point as I note 3 above) an omission (cf. note 6 above), other have stated it is also largely true: gradual disclosure problems seriously detract trom the book's useful­ is certainly evident. The third point is much more ness. For example, Rea often relies on secondary problematic, for leaders provide what the larger sources for his conclusions. He is particularly fonCl part of the community expects. Culpability is almost of Ingemar Linden, The Last Trump (Frankfurt Imfossible to assign. am Main: Peter Lang, 1978) and Robert D. 1. At the root of the difficulty is the desire to Brinsmead, Tudged by tlie Gosper (Fallbrook, Calif.: clearly distinguish between that which is divine and Verdict Publications, 1980). Even more frustrating therefore absolute and that which is human and from a researcher's point of view is his occasional relative. When Ellen stated that she wa~," dependent" practice of citing primary material without indi­ on God, she immediately added that the words were catin~ its present 1ocation and availability. The 1883 her own, i.e., not God's words (Selected Messages, Uriah SmIth-D. M. Canright correspondence (pp. Vol. 1, p. 37). But Rea takes this statement to mean 60-61) is fascinating. But where can the cor­ that she got all her information from God. and respondence be located? The history of the nothing from man {po 52). Her concern, however, development of the Introduction to the 1888 The was to guard God s reputation, not to eliminate Great Controversy' is highly significant for Rea's contact with her environment. Rea is quite right, argument. Yet there is merely an allusion to the though, when he observes Ellen WhIte putting "controversy" on p. 50, a quote from John Harvey heavy emphasis on the divine rather than the human Kellogg on p. 116, and further discussion on pp. element in the inspiration processes. 138-39. The only documentation refers to an Rea's tendency to see a dichotomy between the 54 SPECTRUM human and the divine is evident in several passages. of the Bible. In the nineteenth century, initial He sl?eaks of the "imagination and creative reaction to the discovery that the biblical writers evolutlOn" that went into die development of Ellen u~e4 sources was ~iolent. O~ly after many decades White's books and adds: "all of it capable of being dId It become pOSSlble for mamstream scholarship to done by man not God" (p. 122). In another instance emphasize the finished product as being more he states that the members were unaware "how meaningful than the bits and pieces. As part of that substantially helpers other than God" had made concern with the finished product, biblical scholars Ellen White's writings possible (p. 162). today emphasize the importance of what the author 12. The clearest illustration of Rea's assumption added and deleted (redaction criticism). Rea betrays that prophets should not change is found on pp. his lack of awareness of modern research methods 71-74 where he discusses the tliree-stage develop­ when he exclaims in evident disbelief that the ment of the Conflict of the Ages series. His specific defenders of Ellen White are finding it significant to examp'le involves two accounts of Jacob's struggle study "that which she didn't include when she with the angel. He describes thelicture as "almost copied" (p. 70). opposite in its details" (p. 73). 1943 letter from A second remarkable parallel is Rea's attempt to Arthur White suggested a comparison with the diminish Ellen White's authority: by giving a synoptic gospels, to which Rea comments: "the "natural" medical explanation for her vislOns (pp.. early apologists for Ellen began to sound as if God 207-213). The terms "ecstasy" and "catelepsy" does not have to be truthfuI or accurate" (p. 74). cited with reference to Ellen White (p. 210), are the Clearly, Rea has not dealt with the remarkabfe same ones that some scholars would use to describe differences between parallel passages in Scripture. the prophet Ezekiel (e.s., E. Andrews, "Ecstasy," in His assumption that a true prophet doe~ not Interpreter's Dictionary oJ the Bible, G. A. Buttrick, ego change means that improvement - of prophetic (New York: Abingdon P~ess, 1962), Vol. II, p. 22. writing by whatever means constitutes" damaging A third parallel is to be found in the emotive (;'!viden~~' (p. 92). This is the precise phrase he uses language that some biblical scholars still use to even when describing Ellen White's "uncanny descril:ie the biblical data. Although more common ability" to add and delete material "in such a way at the height of the critical p,eriod, such phenomena that the color of the new thread did not clash with are still to be found. A readIly accessible example is the ultimate £attern of the fabric woven through the r.rovided by R. H. Pfeiffer in his article on years" (p. 92). 'Chronicles" in the Interpreter's Dictionarx of the Bible, 13. Rea quotes Ron Graybill of the White Estate Vol. I, pp. 572-580. He sEeaks of 'miraculous as saying: "While we have no problem with the fact interventlOns" bein& "freely invented by the that Mrs. White did borrow, we do wonder why she author" and refers to 'graphic fictitious stories" (p. appears to have denied her borrowing" (p. 171, 574). When describing the Chronicler's omissions cltmg Graybill's presentation to the AAF Board, (in comparison with the books of Samuel and Kings) November 1981). Graybill's approach to the" cover­ he speaks of items being "glibly forgotten" (p. 577). up" question is similar to the suggestion that I give in He even refers to one biblical J;assage(Isa. 44:9-17) as tlie text. a "viciously unfair caricature' (p. 578). A believer is Any cover-up theory must take Bert Haloviak's appalled at such language, and rightfy so. Insp'ired research into account. A shortened form of his texts are to be treated with reverence. Perhaps pap'er, "In the Shadow of the 'Daily': Background Walter Rea's experience can shed some light on the and Aftermath of the 1919 Bible and History mysterious elements that lead to such intense Teachers' Conference," originally presented at the reactions. meeting of SDA Biblical Scholars inNew York City 16. Two weaknesses of Rea's book, i.e., the harsh on Nov. 14,1979, is in this issue of SPECTRUM. Rea language and the frequent reliance on secondary briefly mentions Haloviak's paper but gives it no literature, may not prove a serious distraction credence. Haloviak quotes one worker who de­ among some conservative Christians. Those who scribed the 1919 Conference as "the most terrible describe their Jehovah's Witnesses neighbors as thing that had ever happened in the history of this "snakes," as I heard a self-proclaimed "fightin' denomination" O. S. Washburn, "An Open Letter to Baptist" pastor describe them recently, wouId not Elder A. G. Daniells and an Appeal to the General be at all offended by Rea's vocabulary. As for Conference," 1922, pp. 28-9, F. M. Wilcox personal scholarship, even Zondervan's 1974 editlOn of the collection, Reference Files, J. S. Washburn Folder, New International Dictionary of the Christian Church, General Conference Archives, as cited by Haloviak, edited by J. D. Douglas, revea1s a tendency to rely on p. 1). Haloviak also documents the views of A. T. secondary literature when describin~ Adventists. Jones and John Harvey Kellogg on inspiration. Both The article "Seventh-day Adventist' contains the of them apparently refused to "interpret" or following remarkable comment: "When the Ad­ "explain" the testimonies. They simply "believed" ventist message has been proclaimed throughout the them (see Haloviak, pp. 13-18). world and their church has grown to its pre­ 14. Reluctance to come to terms with parallel determined size, then the end of the age will come" texts in Scripture (see note 12 above) is under­ {p'. 899, article by Robert G. Clouse). The article standable. One of my professors at the University of Ellen Gould White" is even more notable, for even Edinburgh described the collapse of his Christian thou~h birth and death dates are indicated (1827- faith into agnosticism as beginrnng with his study of 1915), the final statement reads: "She wrote several parallel accounts of the Gospels. volumes dealing with Adventist doctrines, notably 15. In addition to the problems detailed in note 8, In Defense of tlie Faith (1933)" (p. 1043, article by biblical scholars will observe fascinating parallels Robert C. Newman). That particular book, pub­ between Rea's reaction to his data and the lished 18 years after Ellen Wliite's death, is actually nineteenth century reaction to the "critical" study W. H. Branson's response to D. M. Canright, Volume 12, Number 4 55 certainly the most famous of all former Adventists. history." Maxwell writes in the great 17. My optimism stems from the broad general consensus tnat was clearly developing at Theo­ tradition of Adventist apologetic history, logical Consultation II (Sept. 30-0ct. 3, 1981). See confidently tracing the Providential guid­ report in SPECTRUM, Vol. 12, No.2 (December ance of the church's leaders. This stance of 1981), pp. 40-52. In my teaching experience, I have found that Ellen WhIte's writmgs, especially her faith controls both the assumptions and statements on inspiration in the Introduction to The method of the book. And in an interesting Great Controversy lpp. v-xii) and in Selected Messages, way, he shares a common vision with Vol. 1 (pp. 13-3B) , are extremely helpful in America's New Left historians, who hold contributmg to an awareness of the problems and a stabilization of faith. that history cannot be a dispassionate quest 18. Ellen White, Selected Message, Vol. 1, p. 22. for some objective truth about the past, but demands commitment. Such history strives to move the reader to action. Likewise, Maxwell hopes that his history will inspire the believer to greater devotion to the cause of the Third Angel's Message. A Believer's History He assumes a readership that shares his faith, and moves freely between history and of the Adventist theology, using each to support the other. This, of course, was precisely what the Denomination Adventist pioneers did, and Maxwell's ability to empathize so completely with the C. Mervyn Maxwell. Tell It to the World: The Story of the pioneers and to convey their outlook to the Seventh-day Adventists. Revised Edition. 287 pp., ill. Mountain View, Calif.: Pacific Press Publishing reader is a strength of the book. Association, 1976. $4.95 (paper). But even acknowledging the apologetic­ polemical genre to be a legitimate form of reviewed by Benjamin McArthur history, Tell It to the World has serious flaws. The book desperately needed a firm edi­ dventist history, the torial hand. Maxwell, well-known as a A subject of much re­ storyteller, strives for an informal, con­ cent scholarship, receives further atten­ versational style, but too often lapses into an tion in a book by a leading Seventh-day irritating sentimentality or a glimpse that Adventist historian. C. Mervyn Maxwell, undermines confidence in the account, as professor of church history at the Seventh­ when he looks at what Adventists owe to aay Adventist Theological Seminary, gives other Christians in a distressingly superficial a lively account of the Advent movement and tendentious survey of Western Chris­ from the call of William Miller in 1831 to tianity. the 1901 General Conference session. The Further, there is the problem of a tightly nineteenth century was the heroic age of the compartmentalized view of the relationship Seventh-day Adventist church, and Max­ of Ellen White's work to that of the official well is at his best when recounting tales of Adventist church leadership. Maxwell gives sacrifice and triumph of the pioneers. The an evenhanded portrayal of the AQ,ventist book, in fact, is primarily a collection of patriarchy, willing to point out intelligence stories and anecdotes held together by a and dedication as well as flaws of judgment. narrative line and interspersed with theo­ or character in James White, Uriah Smith, logical digressions on Adventist doctrine, John Harvey Kellogg, A. T. Jones, and such as the sanctuary and the investigative others. But to Ellen White he can admit no judgment. fault ( a prevailing strain in Adventist Tell It to the world is also a "believer's thought). She stands apart from the institu­ tional battles, ready in moments of crisis to offer inspired counsel. This dichotomized Benjamin McArthur, a professor of history at South­ view makes her appear something of a ern Missionary College, Collegedale, Tennessee, received his doctorate in history at the University divine troubleshooter rather than an on­ of Chicago. going participant in the decision-making 56 SPECTRUM arena. She somehow seems above history, legal trends such aid is likely to follow. and even though Maxwell devotes nearly an Limiting his focus to United States Supreme entire chapter of human interest sketches to Court decisions through 1978, with a Ellen White, she still comes across less as sprinkling of lower court cases, Twomley human being than as icon. Perhaps it is time examines gov~rnment aid exclusively in the ~ ___ (if Sev.enth-day Adventists are secure context of prImary and secondary schools. . enough in their concept of inspiration) to In the first three quarters of the book, ~ _____ ~_~ ___ ~ ______examine her in her political role. Twomley outlines the court's attempts at For the most part the book adds little to balancing two competing first amendment our knowledge of Adventist history. One requirements-that government avoid the might have expected more from a man so establishment of any religion and that knowledgeable of the Adventist heritage, government protect the right of free yet in two areas the book does reflect recent religious exercise. The courts have resolved scholarship and social change. The chapter this constitutional dilemma by developing a - on health. reform mentions the several three-part test that is applied on a case-by­ sources that contributed to the Adventist case basis: (1) the aid must have a secular health teachings, and with a polite bow to purpose; (2) the effect must neither be to feminism, Maxwell devotes a chapter to the encourage nor discourage religion; and (3) "Leading Ladies" of the nineteenth-century the aid must not lead to excessive entangle­ church. ment between government and religion. By Tell It to the World will serve as an able tallying the number of consistent cases and introduction to church history for the the rank of the court issuing the opinions, Adventist lay person. The serious student, the author identifies what he calls legal " though, must consult Richard Schwarz's trends. recently published denominational history For all but the most indomitable adminis­ textbook and await the multi-volume Studies trators, the summary chapter is ample. It in Adventist History which is still in prepara­ should be read, however, with several tion. caveats in mind. First, as the author points out, many state constitutions are l110re stringent on the question of government aid Parochiaid, Educators, than the United States Constitution, making Supreme Court rulings less relevant in those and the Courts states. Second, given the division of the _ Supreme Court justices on the question of Dale E. Twomley. Parochiaid and the Courts. ix + 165 pp., bibl. Berrien Springs, Mich.: Andrews University parochial aid, as demonstrated by the Press, 1979. $7.50 (paper). combined plurality and majority opinion in Wolman v. Walter, 433 U.S. 229 (1977), it is reviewed by Robert G. Higgins surprising that Twomley ventures to suggest trends at all. In fact, a recent United States womley anticipates Supreme Court case, Committee for Public T that his readers will Education v. Regan, 444 U.S. 646 (1980), be private school administrators who need contravenes Twomley's specific prediction "to know not only what forms of aid have by permitting the state to reimburse private been allowed or disallowed, but also the schools for auxiliary services. Finally, rationale for the court's decisions and the contrary to Twomley s suggestion that the Supreme Court is becoming less receptive to all parochial aid programs, the Regan case is - Robert G. Higgins received a bachelor of arts degree from Lorna LmCla University and a].D. degree from read by some as marking a shift toward Willamette University, Salem, Oregon. accommodation. Responses

Homosexuality

o the editors: I read with "Christ was in all points tempted like as we are. . ." T some interest your April (Heb. 4:15). 1982 issue (Vol. 12, No.3) on homosexuality. It was To look down the nose on homosexuals any more than mostly of high quality. I think, however, that it did not anyone else is not Christ-like. The way some of the really get a grip on the basic issues. experiences were related to be handled [sic] by even I am troubled by the statement found on pages 35 and 36 clergy is embarrassing and not Scripturally acceptable. that "while there is mention of certain homosexual acts On the other hand, setting homosexuality apart for unacceptable in the Christian community, none is defined "special understanding" gives it a dignity that it does (in the new Testament) with sufficient specificity for us to not deserve. To defend or understand sin would justify it know exactly what is being described' . Isn't this a form so that it would then no longer be sin. of legalism? Do we need to know "exactly what is being If other denominations recognize homosexuality for described?" Are we looking for a line to see how close we what it is-a sin and not a physical condition-it seems can come to what is forbidden without crossing the line? that we too should be able to call sin by its right name and Homosexuality is more a symptom than it is a disease. deal with it accordingly-not to condemn but to The disease is our separation from God, our rebellion encourage the struggling sinner. How can we condemn against Him, our choosing our own way. Homosexuality when Christ Himself came not to condemn (John 3:17). (as well as adultery, fornication, and most other sins) are Frederick E. Kent, M.D. the natural result of the basic disease, and its symptoms Lancaster, California as well. I think that the church should have a ministry to homosexuals. But it must not excuse this sin any more than any other. Paul says, in I Corinthians 6:9 and 10, that o the Editors: Your three no homosexual shall enter the kingdom of Heaven. A part T articles on "Adventism of the ministry to the homosexual must include facing that and Homosexuality" in the last issue of SPECTRUM fact. (Vol. 12, No.3) were read by me with great interest even Kenneth Harvey Hopp though I too am "hopelessly heterosexual." Attorney at Law It should be obvious to everyone reading "Growing Up Redlands, California Gay Adventist" that many of our homosexually oriented meinbers have been hurt deeply and alienated by SDA Christians and church leaders. The church has much to learn and change so that more gays and lesbians will not be o the Editors: In consider­ adversely affected. T ing three articles printed The approval church administrators gave to Benton, in the Vol. 12, No.3, issue of SPECTRUM, I have to Cook, Cox, Geraty, GuX' and Londis to attend the first wonder what the official position of Seventh-day Advent­ Kinship" camp meeting' should be applauded as should ism is on homosexuality. Really, does something of this the clergy's nine proposals. It is unfortunate that the nature need individual treatment via special organiza­ General Conference officers could only give "qualified" tions such as Seventh-day Adventist Kinship Interna­ approval to the first seven and that they rejected the last tional, Inc., or the Quest Learning Center in Reading, two. I think that Kinship should be related to the church in Pennsylvania? Since it is Scripturally classified as an evil, a similar way to that of the Association of Adventist must we give it any more attention than to the evils of Forums. I would also hope that the subcommittee indulgence in heterosexual lusts involving adultry or in­ suggested in proposal 1 would have representatives from cest that are also present within our ranks? the gay and lesbian community as well as from the field of Some of the personal testimonies of the unfortunate sexology and sex therapy. victims of this unnatural lust seemed to be a cry for others PREXAD extending a three-year grant to Quest to understand and accept them as they are, rather than a Learning Center was apparently done in haste and plea for prayerful support in attempting to overcome and without consultation with experts in the field of human be spiritually healed of this evil. sexuality and homosexuality in particular. Quest's 58 SPECTRUM premise that they can help people find freedom from Conference and the Columbia Union to fund the Quest homosexuality and be "healed" is contrary to all research Learning Center, Colin Cook's program to "deliver" on the subject. We have learned in the field of sex therapy homosexuals, which was reported in the same issue of that a person can only change one or two points and no SPECTRUM. While Kinship has serious misgivings about more on Kinsey's Heterosexual-Homosexual rating scale. this program, the decision to fund it does have positive as This scale is a continuum from zero to six (zero being well as negative aspects: totally heterosexual and six totally homosexual). Masters Positive. (1) The General Conference (GC) has now and Johnson claimed in their recent book Homosexuality In recognised that there are large numbers of homosexuals Perspective that they could convert homosexuals to within the Adventist church. Cook's plans for 1,000 ------­ heterosexuals; however, they have bowed to criticisms of chapters of "Homosexuals Anonymous" in the u.S. in ten their research and now state that all their successes were years, for eight regional Quest centers processing say 160 ambisexuals not homosexuals. An ambisexual is equally persons with homosexual orientations at one time, satisfied with and oriented to the same and opposite sex. ~uggest ~ considerable potential constituency. It will be Therap}: for sexual orientation problems is valuable for more difficult for church leaders to ignore Adventist Kinsey's' 2"s, "3"s, and "4"s who happen to be trapped homosexuals and their issues in the future. at either end of the scale in their own minds. These -~2) The GC wants to do something for its homosexual bisexuals quite possibly could be helped out of their members-we are not by definition beyond the pale, but - confused state by some of Quest's methods. Other persons are at least potential members of the community of faith. with ego-dystonic homosexuality can be helped by Moreover, church leaders are willing to finance a therapy, but only to be comfortable in their homosexual program (however ill-advised it is specifically) to serve orientation. such people. You can see from the above that I feel rather (3) It is legitimate that maladjusted homosexuals should unc~infortabl~ with the ~essage ~f "healing" that-the be offered help to change their orientation if possible if Quest Learning Center gives to homosexuals and their there is some chance that this will bring them happiness. loved ones. Many will be given false hopes and will suffer (4) To the extent that Cook's plans are realized, the from guilt feelings. presence of groups of Quest "counselees" in churches Lastly, I must give my support to SDA Kinship near the Quest centers will both test the acceptance of International and plead for the recognition it deserves local churches _and make them used to having known from the church. Its address should be published in all homosexuals in their midst. church papers as well as in SPECTRUM. Negative. (1) The scholars and pastors whom the GC Roy G. ·gravesen, M.D. sent to the Kinship Kampmeeting in 1980 brought back a Associate Clinical Professor series of recommendations to PREXAD. First among Director, Sex Therapy Clinic these was that the church "study thoroughly the whole University of California, Irvine question of homosexuality and the church." It is unfortunate that the GC has now rushed into funding one kind of program without first conducting a study which would consider what should be done. o the Editors: I wish to (2) It is4istressing that this initiative has been !a}cen T congratulate you, on be­ without any attempt to consult with Kinship, the half of the officers ofSDA Kinship International, for your organization of gay Adventists, in spite of several offers fair coverage of" Adventism and Homosexuality" in VoL from us. W ouId the GC make decisions effecting, for 12, No. j of SPECTRUM. I hope that your discussion will example, the women of the church after consulting only help Adventists recognise that they have many gay sons one woman, and that one who had undergone a sex and daughters. The church has ignored, and indeed changeL~ol!!I_Cook_seeI!!S_to h~ve beco!!le t~_§:~'~ contributed to, our problems for too long. Meanwhile, token gay who is listened to attentively because he says most gay Adventists have either left the church, having what they want him to say. failed to find love there, or have tried to live double lives (3) Most distressing of all is the fact that both the within the church, hiding their homosexuality, a course experience of Kinship members and the vast bulk of which exacts a great cost from them. serious research indicate that Quest's slogans offer a hope It is a pity that SPECTRUM failed to publish a means of that will prove false to most of those who try them, so that contacting Kinship. Kinship was formed to minister to their pain will be heightened and lengthened. Kinship gay Adventists, to encourage them when necessary, to members have generally responded to meetings presented assure them of the love and acceptance ofJesus. We have by Colin Cook with deep depression, sometimes to the been credited with preventing several suicides. Our point of considering suicide. He insists dogmatically that Kampmeetings have been especiaUy exhilarating experi­ we resume struggles we have long found to be bitter and ences. Adventist lesbians and gays, previously isolated, fruitless, and allows no alternative. Cook rejects the have found joy and acceptance with each other and with conclusions that the few Adventist scholars who have the remarkable clergy who have ministered to us. Finding seriously studied the issue are reaching on what the Bible acceptance here, many have felt strengthened to return to says about homosexuality, and attempts to impose rigid church. Meanwhile, the acceptance we found at Kamp­ rules of celibacy and to uphold the chimera of" deliv- _ meetings allowed us then to explore the ethics of being erance" to heterosexuality. Yet the bulk of the evidence gay Christian Adventists. We invite potential members suggests that most of the "counselees" will find and friends (gay and non-gay alike) to join us, to support disillusionment, that at best they will live lives where us, and to come and share with us our third Kampmeeting, every effort has to focus on controlling one narrow area, which is to be held near San Diego from August 15 and that those who marry are likely to wreak havoc with through 22. Write to SDA Kinship International, P.O. Box the lives of their spouses. What will the church do with 1233, Los Angeles, CA 90028, or call us at (213) 876-2076, those who do everything to find "deliverance", as so (212) 662-8656, (212) 729-1698, or (415) 921-1662. many of us have, but do not find it? While there may be a "I would like to comment on the decision of the General place for an organization with the aims of Quest, it is Volume 12, Number 4 59 dishonest to present Quest as the only option, or as a Ron speaks of the "vast bulk of serious research" and viable option for many. When Colin was a delegate to "the bulk of the evidence" that suggests that Quest Kampmeeting 1980, he promised us that he would send counselees will find disillusionment. I can only take this to those for whom Quest failed to Kinship where they could be a polemical statement rather than an objective one. In learn the gay Christian alternative. However, he told me the last decade and a half, greater credence has been given recently that although a number of counselees had already to statistical and biochemical research, and many assume pulled out of his program, he felt he could not direct them that this is the only "serious" kind. But there is another to us. I fear that he prefers to let such "failures" fend for "vast bulk" of clinical research which, oflate, is almost themselves. Until the GC backs other alternatives also it totally ignored because it assumes a value system. This too is endorsing this situation. latter kind of research still carries great weight among Should Quest succeed to any notable extent, it will be experts~ Rather than h~rm.()_1!al ()~ e~rJy developmental making history in the area of homosexuality. Any results causes, it points to interpersonar reTationships and intra­ need to be documented carefully and independently, and personal distortions. Furthermore, the research to which followed up for ten years. Since Cook is choosing his own Ron probably refers in no way allows us to draw from it board, any results he issues will be suspect, even if the conclusion that change is impossible, nor is there any received with enthusiasm by church leaders. I urged Colin research in existence that examines the effects on to give an independent social. scientist with recognised homosexuality of the vast resources of grace opened up expertise in the area of homosexuality access over time to to us by reformation theology and received by a trained the first enrollees. But he replied nervously that he did not faith in the context of a supportive Christian com­ trust social science. I would suggest that unless objective munity. monitoring of the program is allowed that any homo­ Ron states that I nervously replied that I do not trust s~xuals thinking of trusting thei~ lives to. 9uest should social science. Ron and Kinship make disproportionately gIve pauSe, and any church offiCIals provIdmg funds do frequent appeals to science and infrequent appeals to the likewise. If Colin believes his own propaganda, surely he power of the Christian gospel. As a Christian I cannot must be willing to open his program to systematic, accept the non-value systems upon which the social objective monitoring and analysis. sciences operate. Entirely different meanings are given to Meanwhile, it is essential that Kinship do all that it can words like "normal"and "natural" by these disciplines, - to inform the thousands of Adventists who are in despair meanings which ignore the Christian values of reason, because they realise that their sexual orientation is freewill, and choice, simply because these are not subject homosexual, and those who minister to them, that there is to empirical observation. Bio-psychosocial determinism a "gay Christian" alternative to the official choice of pervades the social scientific interpretation of man. This either an elusive" deliverance" or giving up on Christ and kind of non-value secular presupposition influences the their church. I would urge the GC to help us reach interpretation of scietific data. Values can never be those who need us by at least publishing our mailing determined from the results of scientific investigation. address in Insight, the Review, and Ministry. And I invite This is the role of Scripture. SPECTRUM readers to help pass the word. Quest has never been averse to opening its program to Ronald Lawson systematic, objective monitoring as long as the research General Conference Liason group is prepared to place proper value on the full range SDA Kinship International of Christian influences, namely, the cognitive, spiritual, New York City psychic, and social effects upon behavioral change and intra-psychic resolution. In fact, plans are presently being worked out for the Department of Psychiatry at Hershey Medical Center (Hershey, Penn.) to do a ten-year study on Quest counselees with careful observation of the Christian influence on psychic and behavioral change. Cook Responds According to Ron, Quest counseling will only "heighten ang lengthen the pain" and leacl to "the o the Editors: I should resumption of bitter and fruitless struggles." Neither T like to correct certain dis­ Ron nor Kinship give evidence of perceiving the real tortions that arise oUt of Dr. Ron Lawson's letter. He says issue behind Quest, that of righteousness by faith. Coun­ I changed my mind about referring counselees to Kinship. selees are urged to see that God does not charge any of Kinship members assured me at the 1980 campmeeting their homosexual responses against them because of­ that they did not advocate committed gay relationships. His acceptance of them through the atoning work of Since then Kinship has adopted a statement of beliefs, one Christ. of which states that same-sex intimate love can be to the Through this atonement, applied in counseling, both glory of God. Although I always encourage counselees to cognitive and affective, people develop motivations act according to their own convictions, I cannot stemming from gratitude towards the kindness of God, recommend people to Kinship when it holds a view that I instead of motivation from guilt and fear. It is expected believe is contrary to Scripture and inimical to person­ that Ron and Kinship misunderstood the purpose of Quest ality development. precisely because they perceive its message ofdeliverance Ron says I reject the conclusions of the few Adventist as a call to return to the guilt-producing perfectionism scholars who have "seriously studied the issue." It would from which they have just escaped. The message ofQuest be no disrespect to the scholars who attended the 1980 is just the opposite. campmeeting to say that they themselves stressed the I hope that continued dialogue will lead to better tentativeness of their positions and the fact that their understanding of how the gospel brings healing to study reflected the pressure of having to study several homosexuals. thousand pages of material for the Glacier View meetings Colin Cook which convened the week following the Kinship camp­ Quest Learning Center meeting. Reading, Pennsylvania 60 SPECTRUM

size and source of funds of various voluntary SAWS organizations. Only the best known organizations in the table have been selected as a means of comparison. As you will notice in the accompanying table, SAWS o the Editors: Some of your compares very favorably with other organizations T readers may be interested receiving aid from the U.S. Government. in further information about Seventh-day Adventist More detailed information in the table concerning World Service (SAWS) which became available after the kind of governmental and private support SAWS the publication of an article on the subject in the last and the other organizations receive can be obtained by issue of SPECTRUM. The following table produced in writing to the Agency for International Development 1980 by the U.S. government's Agency for Inter­ and asking for tlie booklet cited below. national Development (AID) provides a picture of the Harrison John

Agency US Government Support Private Support Grand Total Catholic Relief Services 298,666,000 50,614,000 349,280,000 CARE 154,624,250 40,790,821 195,415,071 Agricultural Missions Foundation 185,029,533 598,577 185,628,110 American Jewish Joint Distribution Comm. 22,627,652 40,270,255 62,897,907 Church World Service 20,370,000 25,250,000 45,620,000 HADASSAH 1,111,715 32,368,792 33,480,507 Domestic & Foreign Society for Protestant Episcopal Church in the USA 1,080,000 27,825,000 28,905,000 Seventh-day Adventist World Service 11,291,115 4,663,314 15,954,429 Internal Rescue Committee 9,925,984 5,410,140 15,336,124 Save the Children 4,885,425 9,586,536 14,471,561 The Population Council 5,045,989 8,595,855 13,641,844 Mennonite Central Committee 2,200,261 11,132,499 13,332,760 Girl Scouts of the USA 238,246 13,013,861 13,252,107 Lutheran World Relief 2,859,162 9,031,801 11,890,963 Note: These data taken from Voluntary Foreign Aid Programs, 1980: Reports of American Voluntary Agencies Engaged in Overseas Relief and Development Registered with the Agency for International Development, Agency for International Development, Washington, D.C., pp. 21-27.

incorrect. But when Dr. Guy defined the role of the Guy Favors theologians (in encouraging openness within the church) as initiating "responsible theological discussion," while describing the role of the" great majority" of believers as Theological Elite? merely to participate (however nebulous that may be) in these discussions, Dr. Guy effectively relegated most o the editors: I read Fritz Adventists to the backwoods of theological inquiry. T Guy's article on the future Of course, Dr. Guy's article focused on theologians and of Adventist theology (Vol. 12, No.1) with a great deal not on the complete church body. It was thus fair and of interest since I am presently a theology student. I understandable for him to be biased in his treatment of appreciated Dr. Guy's evenhanded analysis of the current these scholars. We do need a group of men and women situation and his presentation of theological options for to-in some sense-control the potential for damaging the church to pursue. theological "eruptions" while providing the church with I was, however, shocked that he would advocate the ongoing theological education. idea that without theologians and biblical scholars, the Also, Dr. Guy nicely defined openness as the opposite Adventist community "would have lost the possibility of of insecurity, obscurantism, and dogmatism. But elitism discovering 'present truth. ", Since when have theolo­ contains all three elements: it is the result of insecurity, gians and biblical scholars been the only ones with access the cause of obscurantism, and the bulwark of dogmatism. to present truth? This certainly was not the case during Openness is the opposite of elitism. The subtle drift the early development of the Adventist church, with no towards an elitist attitude within the church must be apparent disastrous consequences. Why has the truth been stopped. suddenly concentrated in the hands of an elite group of Ross Winkle scholars? Student Missionary Perhaps my interpretation of Dr. Guy's words is Tokyo, Japan Volume 12, Number 4 61

Guy Responds racial guilt. I speak also of the fact that emerging societies in North America and the Caribbean at this period in history were, to a large extent, influenced by the political norms and cultural mores of 17th-century lthough Mr. Winkle does Britain. Deeply implanted in their racial consciousness A misinterpret the artlck, he was the belief that God appointed white to rule black. The is surely correct in insisting that theology is the task of the British slave trade was one result of this theory of race, whole church. This task must not be confined to "an eli te and the political and economic life of the American and group" of professional theologians, or to administrators, Caribbean colonies further entrenched these attitudes. or to ordained ministers. Every member of the church has While some other European powers participated in a contribution to make to its total understanding and the slave trade, there was a difference between their experience of truth. It is the continuing activity of treatment of slaves and their attitude on race and that of theology, not a special category of r.ersons, that is Great Britain. It is a matter of record that the humanity of essential to the possibility of discovering 'present truth." the black man was in serious doubt by Christian Britain Fritz Guy right up to the end of the 18th-century. He was not even Professor of Theology considered a suitable receptacle for the Christian religion. SDA Theological Seminary Generally speaking, the British Adventist was not very Andrews University different from the rest of British society in his acceptance of certain assumptions and attitudes concerning Britain's black colonies and their inhabitants. These assumptions V oltUlteers International equated technological superiority with moral excellence. In addition, a cultural nationalism, carefully cultivated by the popular media, as well as by church paper articles and even returning missionaries, served to reinforce these o the Editors: Thank you patterns of thinking regarding non-whites. The funda­ T for the fine article on V 01- mental conviction that whites always ruled was trans­ unteers International and Robert Bainum in the last issue ferred to relationships between the indigenous and the of SPECTRUM. It was one of the most comprehensive immigrant within the denomination. The British, it was and informative articles on the subject of Indochinese felt, was enlightened, and the black colonial not so. refugees that I have read. Mr. Bainum is now in Thailand Consequently, the British Adventists continued to set the evaluating the projects of Volunteers International and parameters for everything that concerned the churches the needs of the refugees. If you wish further information because they claimed they knew best how things should on the work of Volunteers International, please write us be done. Religious ethnocentricity and arrogant racial at 10701 Main Street, Fairfax, Virginia 20030, or call (703) attitudes went hand in hand. 385-1435. I strongly believe that it was black reaction to the Glenn Rounsevell above that made the indigenous Adventist feel threat­ Vice-president ened. An examination of the attitudes of most whites in V olunteers International the larger British society at this time would have turned up striking parallels among the indigenous Adventists. One would have heard the same prejudiced references and generalizations about blacks, and one would have been British Union Crisis measured against the same black stereotypes. The British Adventist saw the denomination as national, rather than international, and this, perhaps, was contributory to their o the Editors: Please allow denial of any meaningful role to their West Indian T me to comment with ref­ brethren in the political life of the churches. It was the erence to the article, "Crisis in the British Union," which reaction of black Adventists who were_no longer appeared in the June issue of SPECTRUM. As a founder prepared to accept second-class membership that brought member of the London Layman's Forum, as well as its first things to a head. The London Layman's Forum was one secretary, I believe I can offer insights that may, to some result of black reaction to the prejudice they knew to exist degree, reflect what was the thinking among some of the within the denomination. "articulate immigrants" which resulted in the formation Perhaps some British Adventists will need to accept the of the Forum at that time. West Indians as "people" first, before they can accept No problem can be adequately understood apart from them as brothers in Christ. It is not consistent with the its history, and Mr. Porter has attempted to show that Gospel to say, "Weare all one in Christ," when by their what resulted in a crisis for the British Union had its attitude and behaviour they say to the same persons, "You origins in a hurricane in Jamaica, the passing of a U.S. do not belong here." Perhaps it might be worth Immigration Act and the economic situation in the West considering that West Indian Adventists can be equally Indies. He suggests that the root causes of this crisis are qualified to know how to put things right racially. Could socio-economic in nature. Large scale emigration from it be that they possess a better judgement and perspective the West Indies to the United Kingdom in particular on this issue because of their past colonial experience? being suggested as a major factor. . As I see it, hope for a lasting solution to the crisis lies I submit that Mr. Porter has not gone back far enough only in a return to the ethics of the Gospel. It will then in history to seek reasons for the crisis. I believe we need mean both sides going forward as new creatures in Christ, to be reminded that blacle/white relationships have had a members of a forgiven and a forgiving community. It will much larger and long-lasting effect on the history of mean incorporating this new unity in Christ into church Great Britain than some may care to admit, or remember. community life: worshipping together, listening to each I am not only referring to the trade in blacks in which other, and accepting and encouraging each other's Britain eventually had the largest slice of this "human leadership at all levels of church life. It will require an cake," and finally relinquished with an acute feeling of understanding of, and a sensitivity to, the history of the 62 SPECTRUM colonial West Indian. It will mean that the men in Swedish Union of Seventh-day Adventists had its annual leadership strive to produce a framework iIi which both meeting. During the Union meeting many members got sides can understand one another. It will mean a Gospel­ printed cards, and sent 2000 to Premier Brezhnev in centered reappraisal of the factors that brought the crisis Moscow, asking him to liberate Shelkov. A year later, but into being. before Shelkov died in prison, the Soviet embassy in It will be only by this materials:xpression of His kind of Stockholm responded by sending an article written by _.--_... _-_. love and of His new community, that the world will truly Pastor Kulakov to the Seventy-day Adventist Swedish know that we are His followers and are serious about Union office. The embassy asked that the article be spreading His Truth. printed in the church paper, and it was. 1. M. Kellawan In the Soviet response, Pastor Kulakov described the London, England situation of the officially recognized Seventh-day Adventists in very favorable terms. This clearly shows that while the Soviet government classified V. Shelkov as an "illegal Seventh-day Adventist," they nevertheless regarded him as a Seventh-day Adventist. Furthermore, such notable authors as Solzhenitsyn, Ginsburg, and Orlov; General Grigorenko; Nobel prize winner Sacharov and many other persons know that Shelkov was in not only a Seventh-day Adventist but also a very sincere Adventists the Christian. A few years ago, I also had an interview with Pastor Kulakov. He did not say that Shelkov was not a USSR Christian believer. It is very remarkable that it was not Pastor Kulakov from the Soviet Union, but a Czech SDA leader who is quoted as saying Shelkov was not an Adventist or a o the Editors: Amnesty Christian. I regret that Mr. Dabrovski and other people T International, an organiza­ have been misled. He and others would do well to read tion concerned with the plight of prisoners of conscience accounts of the actions of the Soviet government against in countries known for their frequent violation of human Shelkov that were sent to the Madrid Peace Conference, rights, has tried for the past year to free Maria and which are available for study. Mikhailovha Zinets from imprisonment in the Soviet Rune Blomdhal, Ph.D. Union. She and her step-sister were arrested when they Professor at Blackeberg College distributed leaflets which contained a rebuttal to articles Stockholm, Sweden. that had appeared in the Soviet press which attacked their spiritual leader , a member of the True and Free Seventh­ day Adventist Church, who was then on trial for his religious activities. Amnesty International learned that Maria M. Zinets was sentenced to three years imprisonment in a labor colony, and that her health has badly deteriorated since her arrest. In consequence, Amnesty International in the United States has been appealing for her release on the grounds that her imprisonment constitutes a violation of her right to Correction freedom of expression, guaranteed under Article 19 of the Universal Declaration of Human Rights to which the Soviet Union is a signatory. Sincerely, n SPECTRUM, Vol. 12, I No.3, the story titled "The Davenport Bankruptcy and Recent Litigation" Werner T. Angress reported that Gertrude Daniels, one of the plaintiffs in Amnesty International a suit against the North Pacific Union Conference Group 129 (NPUC) and other Adventist organizations, had met 20 Hartwell Drive with attorney John Spencer Stewart about funds she Mt. Sinai, New York 11766 had placed in irrevocable trust with the NPUC that may have been lost in the Davenport bankruptcy. The report stated that Mr. Stewart told Mrs. Daniels her money was gone and she had no claim on the NPUC. Since publication of the article, one of Mrs. Daniels' advisors has stated to the author that the meeting was not between Mrs. Daniels and Mr. Stewart, but o the Editors: In his letter between the advisor and James Hopps, the in-house T in SPECTRUM (Vol. 12, attorney for the NPUC. According to the advisor, Mr. No.3), Mr. Dabrovski says that Vladimir Shelkov, the Hopps said he could do nothing about the problem and very famous leader of The True and Free Seventh-day that Mrs. Daniels would have to contact Mr. Stewart, Adventists in the Soviet Union, was not a Seventh-day who was and is the NPUC's attorney for all legal Adventist nor a Christian. This is very surprising. matters related to the Davenport case. Mr. Hopps has Let me tell you an experience Swedish Adventists had refused to confirm or deny that the meeting took place. with Soviet embassy authorities concerning Shelkov. Some months after the confinement of Shelkov, the Update

Davenport Pacific Press Case

hree. p~aintiffs ~re he old Pacific Press T. __ contmumg actIOn T cases also saw action against the church over handling of funds m California court recently. In the case in the Davenport case despite the refusal brought by the Equal Employment Op­ of Portland, Oregon, Judge Clifford B. portunities Commission involving Lorna Olfen to certify a class action lawsuit against Tobler (Merikay Silver having settled out of the denomination last April. On June 15, court), the U.S. District 9th Circuit Court Judge Olfen ordered the church to produce of Appeals affirmed the judgment of the records of the minutes of the North Pacific district court that the Pacific Press Publish­ Union Conference committee from 1968 to ing Association violated the Civil Rights the present and the report of the General Act of 1964 by denying Lorna Tobler Conference audit of the North Pacific monetary allowances paid to similarly situ­ Union for the same time period. ated male employees. The press was held in So the suit which many thought had ended violation for terminating Tobler's employ­ in April proceeds in the" discovery" stage. ment in retaliation for her filing charges Sources close to the case indicate that the against them. The Pacific Press is con­ Securities and Exchange Commission, the sidering whether to take the case to the Internal Revenue Service, and the Federal Supreme Court, the only remaining avenue Bureau ofInvestigation also are studying the of appeal. case. In its ruling the Appeals Court said the Documents from the Davenport estate legislative history shows that "although are providing the press with an abundance of Congress permitted religious organizations material. The San Bernardino Sun published a to discriminate in favor of members of their four-part series in June which said that 13 faith, religious employers are not immune church officials at local conference, union, from liability for discriminatory action and General Conference levels loaned against employees who exercise their rights Davenport money while sitting on govern­ under the statue." It also noted that ing boards of church entities that made loans discharging Tobler from her position at the to him. The personal deals those officials Pacific Press does not constitute one of the negotiated with Davenport not only violate recognized forms of church discipline. the church's conflict of interest guidelines, In the separa te class action suit also filed but were made at substantially higher by the Equal Employment Opportunity interest rates (up to 80 percent interest) than Commission in the federal district court for the church entity received. Northern California, the judge has not yet In the meantime the elders at Davenport's rendered a final opinion, although the local congregation, the Loma Linda Uni­ magistrate, a lower court official to which versity Church, chose a committee on May the case was referred, has reported his 29 to study the matter and make a recom­ finding to the court. The Pacific Press mendation to the church membership com­ totally objected to his findings, and oral mittee on whether action should be taken on arguments were presented to the court in his membership. early June. The Equal Employment Op- 64 SPECTRUM portunity Commission says the interest due on the recommendation of the White Estate, as of February 1, 1982, on the aggregate particularly its executive secretary, Robert monetary relief for head of household under Olson. When James Cox, originally selected payment is not less than $291,315. That is a to head the project, acceP.ted the pre~idency .• point of contention as is the method of A vondale College m AustralIa, the ~­ suggested for distributing the money to the General Conference invited Veltman to. entitled party. The Pacific Press lays its undertake the study, providing him with a 7 basic objection to all of the magistrate's budget of$40,000 each year, that includes his determination on the ground that the own salary, funds for assistants, scholarly C burdens imposed on the Pacific Press en­ materials, and office supplies. At first, tangles the government in religious affairs in Veltman planned to investigate how Ellen .. violation of the first amendment and im­ White used sources in the entire Desire of permissibly inhibits the free exercise of Ages} as well as several other volumes. He­ religion. That argument failed in the Tobler soon discovered his study would have to be case. If the Press loses on this level, it may illustrative, not exhaustive. Even with the appeal to the 9th Circuit Court of Appeals. study limited to fifteen chapters in Desire of Ages} Veltman had to tell the president of the General Conference in January, 1982, that the research could not be completed by the end of the two years approved. Veltman· submitted a request for a one-year extension EGW Project Extended of the project and an increase of his budget to $55,000. uly 1 of this year the However, the officers of the General JGeneral Conference Conference had ~uestions about the ade­ Committee officially voted to approve the quacy of Veltman s scholarly methodology, recommendation of the General Conference recurring doubts about the basic necessity of .. Officers that Professor Fred Veltman's E. G. such a project (since, among other things, White Life of Christ Research Project, be borrowing by Ellen White had already been extended a third year until June 30, 1983. acknowledged in denominational publi­ Neal Wilson, president of the General cations), and a few raised eyebrows at Conference, notified John Cassell, Jr., Veltman's frequent speaking engagements president of Pacific Union College, at the describing his research well before it had·· May meeting of the school's Board of been completed. In the spring of this year Trustees, that Veltman would not be the officers decided Veltman should submit returning to the college's theology depart­ whatever research he had by August, 1982. ment for the 1982-83 school year. The Nevertheless, the President of the Gen­ General Conference Officers had changed eral Conference was instrumental in ex­ their earlier decision to terminate the tending the project another year. After the project this summer at the end of the two officers' decision, Wilson, during an April years initially approved for the study. visit to Pacific Union College campus, Veltman, chairman of the theology reviewed more closely Veltman's work in department before undertaking this project, progress. Also, in a subsequent research trip randomly chose 15 chapters in Desire of Ages to Washington, D.C., Veltman provided to study in detail, in order to analyze how further information about his work to Ellen White used the writings of others to Kenneth Wood, chairman of the board of produce her own works. Because of the the White Estate, to Robert Olson, and to - latest action of the officers, his final report others. Within a month, Veltman's college will be submitted by June 30,1983, to an 18- president had received word from the person committee appointed by the General General Conference president announcing Conference and chaired by Gordon Madg­ the extension of the E. G. White Life of wick, dean of Pacific Union College. Christ Research Project. The study had been approved July 1,1980, -Bonnie Dwyer SPECTRUM ADVISORY COUNCIL

Charlene and Floyd Anderson Dorane and William King Lucille and Alan Anderson Claire and Richard Knierim Ramona and Len Bierlein Ruth and Edward Komarniski Ben R. Boice Doreen and Irwin Kuhn LeJean and Allen Botimer Verla and Alvin K wi ram Neridah and Bernard Brandstater Karen and Mel Lake Betty and Bruce Branson Roberta and Bradley Litchfield Mary and Floyd Brauer Ewald Lonser Merrilyn and Ray Brown Heidi and Richard Ludders Marilyn and Robert Burman Thelma McAdoo Dos and Molleurus Couperus Irene and Kenneth McGill Eryl Cummings Marguerite and Robert Marsh Walter Cummings lola and Julius Martin Elsie and Raymond Damazo Neva and Bill Meek Thelma and Lloyd Dayes Jacqueline and Robert Moncrieff Mary and James Dunn Lyla N eumanll Mary and Wilfred Eastman Valerie and Gienn Patchen Juanita and Richard Engel Ma,rilyn and Daniel Patchin Nancy Engeset Cecilia and Ernest Plata Janine and Wilmer Engevik Verna and Winslow B. Randall Mary and Rene Evard Martha and Alfredo Rasi Lois and Walt Fahlsing Arlene and Merlin Reeder Erika and Jim Fallbeck Carole and Gordon Rick Marjorie and Albert Farver Anieta and William Rippey Karen and Ronald Fasano Thais and James Sadoyama Beth and Jack Fleming Ursula and Donald Shasky Joy and Gerry Fuller Gordon and Lovina Short Joyce and David Grauman Grace and Walter Stilson' Nadine and Gordon Hale ,Carlene and Leonard Taylor Deanne and David Hanscom Dart and Nancy Tikker Cheryl and Milford Harrison Maredith and.Rudy Torres Sally and Robert Hasselbrack Ken Tucker Donald Hawley Nancy and Robin Vandermolen Hanna and Hjaltar Helmerson Nancy and John Vogt Claudette and Jack Hennemann Carol and Bruce Walter Margaret and Wilfred Huse Karla and Kenneth Walters Marjorie and John Jacobson Janice and Harry Wang Liv and Eugene Joergenson Barbara and Rodney Willard Genevieve and Paul Johnson Vicki and Chuck Woofter Katie and Richard Johnson Morton Woolley

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