FBOH RIGHTEOUSNESS TO HOLY FLESH:

DISUElITI ABD TEE PERVERSION OF TX 1888 WSSAGE

A Documentary Study of the Tramition From Rlghteousnes8 by Faith to Boly Flesh Theology

Bert Haloriak

April, 1983 INTRODUCTION

Within the past several years, the General Conference Archives has pursued leads that resulted in the discovery of a number of previously-unavailable "righteousnessn sermons by A T Jones and E J Maggoner. Those sermons were given shortly after 1888 when Mrs White accompanied Jones and Waggoner to various oampmeetings. Analysis of the sermons leads to questions regarding unqualified use of other writings of Jones and Waggoner as the sole basis for theological oonclusions regarding the essence of the message of t888. Such analysis also has implioations regarding the endorsement of Ellen White of that message, for it becomes apparent that both Jones and Waggoner maintained a kind of "dualityn within their theological framework: 1) righteousness as a free gift and not the oonsequence of obedience to the moral law; 2) righteousness as not forensic for the last generation, but the result of a literal, corporal indwelling of Christ within the believer. This dual plan of salvation beuame foundational for the movement known as "holy fleshn and also fundamental to the theology found in the writings of J H Kellogg that Hrs White defined as "pantheistio." The dual plan of salvation held by Jones and Waggoner and a multitude of others within the denomination held that if one died prior to the laat generation, Christls righteousness would be imputed to him and would result in his salvation; the last generation, however, had to be living above sin and in so doing "could not die," and thus would, in addition to possessing spiritual righteousness, also possess physical righteousness. Such terms as "God incarnated in His people," ntranslation faith," "so much of Christ's divine nature in us that we oannot die," wtullcleansing of the tendencies of sinful flesh," "holy flesh," "living temples," were used to describe the concepts that this movement held. Hrs White, on numerous oocasions in the 18908, addressed herself to the oonclusions held by this group of church officials. Such ooncepts in their emphasis and thrust nullified the fundamental teachings of Seventh-day Adventists, and Ellen White frequently made that observation. In effect, such teachings, in focusing entirely upon a period wwithout a mediator," nullified the sanctuary beliefs of SDAs by deemphasizfng the mediatorial functions of Christ. The theology, in its focus upon a physically and spiritually perfected last generation that oould not die, deemphasized Christ and the need for His return. The foous of this group of theologians shifted away from a Mediator in heaven to a "divine inunanenoen within man as the baais for salvation. Ellen White, throughout the 18908, had warned about the oonsequences of the disunity resulting from the Minneapolis General Conference. She had clearly warned of the possibility of an aberrant theology developing within auch an atmosphere. Ironioally, it appears that each of the camps needed the balancing wisdom of the other. Such npioneersw as George Butler and Uriah Smith oould have offered a useful perspective that would have diluted the extreme tendencies of the last generation theology of Jones and Maggoner. Both Butler and Smith had seen the results of such theology in the past. Tragically, however, their npharisaismn over the implioations to traditional teachings springing from Jones' and Waggoner's emphasis upon righteousness as a gift nullified the oontribution they could have made in ste- the fanatioal teachings that developed. In a disunited church, those seeds already present in 1888 grew and developed and were met by Ellen White during the E R Jones, Stanton, "Receive Ye the Holy Gho~t,~holy flesh, RLiving Temple," and Ballenger orises. The observations of the theological soene withln the United States by Stephen Haakell during the latter part of the 18908, while oouohed in the grammar of an unsohooled individual, provide a perspeotive that the ohuroh desperately needed. Haakell had been absent from the oountry for several years and oould thereby obJeotively analyze some of the aberrant teachings of the 1890s. He had earlier seen fanatioal teaohings and saw almilar roots in muoh of the theology of the 1890s. His letters to Ellen White and his descriptions of the pervaaivenesa of the theology provide useful insight into the roots of holy flesh teaohing. In addition, he offers explanations as to how such aberrant teaching oould beoome so widespread: misuse of Ellen White writings by those espousing suoh teaohings, disunity of the period, assumption by many that Ellen White's endorsement of Jones and Waggoner meant that she endorsed their last generation presuppositions. As one looks briefly at the theological soens within the United States during the 18908, it becomes apparent that the key to understanding the holy flesh movement is not a study of varying positions on the question of the nature of Christ, but rather a study of what Ellen White would term "false views of sanotifi~ation,~i.e., a oentering upon the state of sanctifioation many assumed an individual living in the last generation muat reach. The thrust of the theology of the 1890s was not upon Christ, but rather upon the individual living in the last generation. It must be emphasized that the essence of the holy flesh theology as taught in Indiana by R S Donne11 and S S Davis was widespread within the denomination and would have subverted the essential message of Adventism were it not for the messages given Ellen White. Evidence seems to indioate that Ellen Ute's oounael throughout the 18908, and her statements regarding the holy flesh movement in 1901 oould have prevented the "Living Templeu oontroversy of 1903 and the A F Ballenger theology of perfeotionism of 1905. A11 had ahallar theologioal roots, roots that Ellen White observed were "oarried away by a spiritualistio delusi~n,~and all were destruotive of fundamental Adventism. The material that follows provides documentary evidenoe in support of the above assertions.

JONES IDENTIFIES THE "IEUu HESSAOE In his initial wrighteousnessu semn at the Ottawa, Kansas, Institute and Campmeeting, May 11, 1889, A T Jones quoted Rows 6:23: "For the wages of sin is death; but the gift of God is eternal life through Jesus Chriat our Lord, and affirmed: We have always olaiaed eternal life to be a gift, but we have not claimed the same for righteousness aa being a gift through Jesus Christ. . . . Christ oame to be the purpose of the law to everyone that believeth. low we want to see what righteousness them is in the law for us, and we will become oon- vlnoed it is our own, which is the very best we om ever get out of the law. If I take the highest and mat oomprehensive view of the law I oan, and live up to it, is that a satisfying of the law? lo, beoauae It is not a high enough view of it, because the mind is all darkened by sin, and man's oomprehension is not broad enough to grasp the height and breadth of it, and so does not meet the requirements of the lav. It is our own righteousness then, and not God's we see in the law. . . . Therefore righteousness is the gift of God as surely as is life, and if we try to get it in any other way we shall fail. . . . It is Christls obedience that avails and not ours that brings righteousness to us." In his seoond righteousness sermon, Jones reiterated that point: "We are accounted righteous freely by His graoe and that not of works. . . . Christ is made unto us righteousness and sanctifioation, and we glory in Christ and not ourselves. If we believe on Hi83 our faith is oounted to us for righteousnes~.~

ELLEN WHITE IDENTIFIES THE CENTRAL lZESSAGE OF 1888

Ellen Yhite identified the "newn insights coming from the Mnneapolis meetings upon a number of occasions following 1888. April, 1889: RThe religion of Jesus Christ . . . is a clinging to Christ, aocepting the righteousness of Christ as a free gift. . . . Through faith in the righteousness of Christ is salvation. . . . [Many] had been clinging to their own righteo~snesa.~ April 7, 1889, Ellen White made observations from her experienoe at the Chicago oampmeeting: uBow hard it [is] to eduoate the people to look away from themselves to Jesus and to His righteousness. . . . The people acknowledge that they were obtaining an education in faith which they had never had before. . . . All regret that they have been so long ignorant of what oonstituted true religion. They are sorry that they have not known that it waa true religion to depend entirely upon Christls righteousness and not upon worka of merit. . . . I think that Elder A T Jones should attend our large campmeetings, and give to our people and to outsiders as well the precious subject of faith and the righteousness of Christ. . . . Let the outsiders understand that we preach the gospel as well as the law and they will feast upon these truths, and many will take their stand for the truth." July 23, 1889: "It is not because we are righteous, but because we are dependent, faulty, erring, and helpless of ourselves, that we must rely upon Christ's righteousness, and not upon our own. . . . It is not our doings and deservings that will save us." December 21, 1889 [Diary]; 'Oh, that the sinner ahtsee and understand that if his righteousness is based upon any other than the righteousness of Christ, he has missed his golden opportunity and is lost. . . . [Instead] His faith meets in the righteousness of Christ, whioh he aocepts as a free gift. A11 that he needs, as a guilty and lost sinner he finds in Jesus Christ. Christ's righteousness filly acquits us from the condemnation of the law."" 1890 [ha 361: 'The danger has been presented to me again and again of entertaining as a people, false ideas of justification by faith. . . . Let the subject be made distinct and plain that it is not possible to effect anything in our standing before Ood or in the gift of God to us through creature merit. . . . It is wholly a free gift. Justification by faith is placed beyond controversy. . . . The light given me of God places this important subject above any question in my mind. Justifioation is wholly of grace and not prooured by any works that fallen man can do. . . . A11 blessings must come through a Mediator. . . . A11 must be laid upon the fire of Christ'8 righteousness to cleanse it from its earthly odor before it rises in a cloud of fragrant incense to the great Jehovah and is acc2pted as a sweet savor. . . . If you would gather together everything that is good and holy and noble and lovely in man, and then present the subject to the angels of God as acting a part in the salvation of the human soul or in merit, the proposition would be rejected as treason. . . . Any works that aan can render to God will be far less than nothingness. Hy requests are made acoeptable only because they are laid upon Christ's righteousness. . . . There is danger in regarding Justification by faith as placing merit on faith. Yhen you take the righteousness of Chriat as a free gift you are justified freely through the redemption of Christ. "

"DIVINE IHMANENCE" STATEMENTS OF JONES AND WAOOONER THAT EVENTUALLY LEAD TO nPANTHEISIn

Waggoner, Ootober 15, 1888, at Hinneapolis: nChrist Justifies us by giving us Els life." Jones at Ottawa, Kansas, Hay 7, 1889: "Now we see by the expressions in 2 Corinthians 6:16 and 1 Corinthians 3:16 that we are the dwelling of Christ, so then Chriat dwelling in us and we in harmony with Him, Christ dwells among us by Hls spirit [sic.]. . . . Let us, then, never again have a common view of God's building and habitation." [i.e., our bodies] Jones, Hay 15, 1889: "Shall we look upon our church as the house of God. That we are temples of the Holy Ghost. Will you carry the feeling home and cheer each other in this way?" Jones, 2d righteousness sermon, May 12, 1889: When we believe it puts Christ in place of the sin and when Satan oomes to attack ua he Pinds only Christ, and then we have the victory over Satan, not delivering us from temptation, but giving us power to conquer temptation, and gaining the victory that particular temptation never oomes again. Ve are oonquerors there forever. Jones, 3d righteousness sermon, May 13, 1889: wHow shall we be good? Have the spirit of God in our hearts. . . . Christ may dwell with us by our faith. . . . The Lord says He will do all we ask or think. Do we believe it? Then we can get from Him all we ask or think, further exceedingly abundantly beyond what we oan ask for or think, aocording to what power? The power working within us. . . . Our obedience comes in after we have faith, and God's spirit is dwelling within us. Do you not see now that we have to be made good before we can do good? If then you want to do better get more of Jesus Christ in your heart. Jones, regarding the woman who touched Christ's garment: "The touch of the woman waa the touch of faith and drew virtue from Him. Paltb reaches out to Christ and virtue comes in response as surely as it did on that woman. . . . If we want to be good let our faith touoh him, and goodnesa oomes to us and makes us good; if we want to be righteous, in answer to our faith, power comes to us and makes us righteous. In answer to our faith as it grows, more and mre of his power and goodness will come to us, and just before probation closes we shall be like hb indeed, and then we shall be keeping the oommandments of God in fact, because there will be so auch of hlm in us that there will be none of ourselves there." [ibid.] Jones, 5th righteousness sermon; "Are our acts righteous as far aa they go and is his righteousness applied to finish out the work? Ilo. Christ's righteousness starts at the beginning and makes the aotion what it ought to be. Romans 1:16. Is not our faith greater than when we oame here? Do we not see more of His righteousnesrr than we did? How is it we have mre faith and see more of His righteousness? Uhy our faith has grown. So it is day by day. Ve came daily for greater supplies of faith. And we finally have so much of Christfs divine nature in us that we oan draw the bow strongly enough to hit the mark, and then we will be keeping the oommandments of God. . . . Where, then, do our works oome In? lowhere. Uhy then do we strive so hard to keep the crommandments, if it avails not? It is only by faith in Christ that we oan say we are Christians. It 18 only through being one with Him that we oan be Christians, and only through Christ within us that we keep the oommandments--it being a11 by faith in Christ that we do and say these things. Uhen the day comes that we actually keep the oormPandments of Qod, we will never die, because keeping the oommandments is righteousness, and righteousness and life are inseparable--80, 'here are they that keep the oommandments of God and faith of Jesus,' and what is the result? These people are translated. Life, then, and keeping the oommandments go together. If we die now, Christ's righteousness will be imputed to us and we will be raised, but those who live to the end are made sinless before Re oomes, having so much of Christ's being in them that they Ihit the markt every time, and stand blameless without an intercessor, because Christ leaves the sanctuary sometime before Re oomes to earth. [It should be observed that this dual concept of salvation was a basic presupposition of the holy flesh movement.] June 13, 1889, sermon by either A T Jones or E J Yaggoner at Rome, New York, campmeeting: NIfwe oan get righteousness by keeping the law, there is no need of a Saviour. But as life oomes only through Christ, so righteousness oomes through him also. The law condemns us. Christ saves us from that condemnation. Uhen we sin, the law says we are guilty, but Christ, by His own precious saorifioe, imputes INTO [emphasis supplied] us His righteousness--the righteousness of God through Christ, and we have justification through His grace. a June 14, 1889, Rome, New York, Waggoner righteousness sermon: Vhrist healed a wman who had been bound with a spirit of infirmity for eighteen years. 'Thou art loosed from this infirmity.1 She waa not loosed for a day only, or for a year only, but she was loosed forever. So Christ will loose us from being slaves to ourselves, or slaves to any evil habits or thoughts, if we, like the woman, will -me to Him in faith. Ee will not 10089 us today for us to go back into the servioe of sin tomorrow, but will give us a freedom whioh is free indeedom

E R JONES EXPERIENCE There were a number of Instances throughout the 1890s when Ellen Uhite clearly warned of the dangers of an aberrant theology developing as a consequence of the disunity that was generated from the ~eapolis experience. One suoh movement began under E R Jones In 1889 and was addressed by Ellen Vhite In 1890. In its stress upon a perfected last generation free from the power of indwelling sin, Jones exhibited a theology that became quite oommon within Adventlam In the 1890s. kte some of his statements that were published in the wReviewNand Ellen Yhitets reactions to them: E R Jones, "The Law of Sin,' RE, Haroh 12, 1889: "Sin pertains to two things: First, the personal violations of the law of God; and, seoond, the principle of rebellion, or lav of sin, born in every man. Even so oonversion is oomposed of two great parts; is oontained in two great steps. First, the forgiveness of all personal transgressions of the law of God;--this is on full and fervent repentance;--and, seoond, the oomplete oleansing from the power that oompelled us to transgress. The first places us before the law in the exact condition in which we were born,--with no personal guilt,--and is oalled justification. The seoond restores us to the moral Image of Christ . . . free from both the guilt and from the power of sin. . . . Christ's work was to take away the oarnal nature, and implant his own divine nature. This is regeneration, and this it is to be born of the Spirit, and beoome sons and daughters of the Lord Almighty. In this glorious liberty his ohildren will shine as lights in the world, for Christ has oalled them out of darkness into his marvelous light. Then in the spiritual house will they be living stones like unto the great living stone which is the head of the oorner. 1 Peter 2:l-9. Then will be accomplished the purpose of God toward us in Christ, Ithat we should be holy and without blame before him in loveOtEph. 424." E R Jones, "Born of God," RH, July 9, 1889: "True conversion is composed of two parts: first, the forgiveness of all personal sins; this is oalled justification; seoond, the complete deliverance from all inherited or indwelling sin. . . . Justification, or forgiveness of sins, ohanges the individualls relation to the law, but does not produce any radical change in him. By it the guilt of sin Is taken away. But when the Spirit of God works in a man to deliver him from the power of sin, the inherited evil, to make him a new creature in Christ--how great and marvelous the ohange now wrought1 Is not this change what it is to be born of the Spirit, or born of God? Can it be said in truth that a person has reoeived the new birth, till he has reached this experience? Ye think not. . . . In view of the scriptures cited and the testimony quoted, can it be maintained for a moment that to be born of God is anything less than the oomplete transformation of vile man into the image of Jesus Chri~t?~

ELLEN WHITE REACTIONS, HAY 19, 1890 11% 176-841: "1 saw that your mind was at times unbalanced from trying very hard to study into and explain the mystery of godliness. . . . Lead the people to look to Jesus as their only hope and helper. . . . It is not essential for you to know and tell others all the whys and wherefores as to what oonstitutes the new heart, or as to the position they oan and must reaoh so as never to sin. . . . You will take passages in the Testimonies that speak of the close of probation, of the shaking among Godls people, and you will talk of a coming out from this people of a purer, holier people that will arise. . . . Should many aocept the views you advance, and talk and act upon them, we would see one of the greatest fanatical excitements that has ever been witnessed among Seventh-day Adventists. This is what Satan wants. . . . There is a time of trouble coming to the people of God, but we are not to keep that constantly before the people, and rein them up to have a time of trouble beforehand. There is to be a shaking among Qodts people, but this is not the present truth to carry to the ohurches. . . . For Christts 8ake do not present before [God's people] ideas that will disaourage them, that will make the way to heaven seem very diffioult. Keep all these overstrained ideas to yourself. . . . Some workers in the cause of God have been too ready to hurl denunciations against the sinner; the grace and love of the Father in giving His Son to die for the sinful race have been put in the background. . . . You cannot gain an entrance by penance nor by any works that you can do. No, God Himself has the honor of providing a way, and it is so complete, so perfect, that man cannot, by any works he may do, add to its perfecti~n.~

ELLEN WHITE YARHINGS OF A DEVELOPING APOSTASY RESULTING FROM THE DISUNITY OF THE 1890s

Ellen White deteated a spirit of pharisaism from the very commencement of

-6- the 1888 General Conferenoe session. As she saw the animosity generated by the themlogioal dispute, she refleoted upon a vision given while she was in Europe in the mid-1880s. An angel then told Ellen Uhiter 'The church needed the 'energy of Christ1--all must olhg close to the Bible for it alone can give a oorrect knowledge of Clod's will. A tima of trial was before us, and great evils would be the result of the Phariaairm which ha8 in a large degree taken possession of those who oocupy important positions in the work of God. . . . [The angel] said that the work of Christ upon the earth was to undo the heavy burdens and let the oppressed go free; to break every yoke, and the work of his people must oorrespond with the work of Christ. He stretched out his arms toward E J Waggoner and George I Butler, and said in substance as followsr--Neither have all the light upon the law, neither position is perfect.' IB21, Ootober 14, 18881 In effect, the angel seem to be emphasizing that each needed the other to perceive the full truth. As Ellen Uhite saw the spirit of pharisaism in those that opposed Maggoner, she warned: 'The ohurohes have been cherishing a spirit which God oannot approve and unless they humble their 8ouls before God and possess a different spirit, THEY WILL REJECT GOD'S LIGHT AND FOLLOW SPURIOUS LIGHTS to the ruin of their own and many other 80~1s.~[Ibid., emphasis added. 1 Ellen Uhite, Letter lf, 1890: uThe Lord haa presented before me that those who have been in any measure blinded by the enemy, and who have not fully recovered themelvea from the snare of Satan, will be in peril beoause they oannot disoern light from heaven, and will be inclined to accept a falsehood. . . . They aooept the opinions of men, but oannot discern the voice of the true Shepherd, and their influenoe will lead many -tray, though evidence is piled upon evidenoe befom their eyes, teatitying to the truth that Oodls people should have for thin timeen Ellen White, 'Our Constant Heed of Divine Enlightenment,* 1890: *There haa been among the believers, dissension, unbelief, and jealousy, and, on the part of some, a firm resistance of light from heaven. . . . Satan is now working with all his insinuatlona, deoeiving power, to lead men away from the work of the third angel's message, which is to be proclaimed with mighty power. If Satan sees that the Lord is bless* his people and preparing them to discern his delusions, he will work with his masterly power to bring in fanaticism on the one hand, and oold formalism on the other. . . . Some will not make a right use of the doctrine of justifiaation by faith. They will present it in a one-sided manner. Others will seize the ideas that have not been correctly presented, and will go olear over the mark, Ignoring works all together. Now, genuine faith always works by love. . . . Those who are laborers together with Ood must work with pen and voice to meet the wrong tendencies, to aorreot the errors, that have been coming in among us. . . . I have been warned that henaeforth we shall have a constant contest. Science, so oalled, and religion will be placed In opposition to each other because finite men do not comprehend the power and greatness of God. These words of Holy Writ were presented to me 'Of your own selves shall men arise, speaking perverse things, to draw away disoiples after theme1 This will surely be seen among the people of God, and there will be those who are unable to peroeive the most wonderful and Important truths for this t-, truths that are essential for their own safety and salvation, while matters that are in comparison as the merest atom, matters in which there is scarcely a graln of truth, are dwelt upon and are magnified by the power of Satan so that they appear as of the utmost importanoe, The moral sight of these men is diseased, they do not feel the need of the heavenly anointing, that they my discern spiritual things. They thlnk themselves too vise to err. Hen who have not a daily experienoe in the things of God will not move wisely in dealing with sacred responsibilities. They will mistake light for error, and specious rrmrs they will pronounoe light, mistaking phantoms for realities, and realities for phantoms, oalling a world an atom and an atom a world. They will fall into deoeption and delusions, that Satan has prepared as oonoealed nets to entangle the feet of those who think they oan walk in their human wiadom without the special graoe of Christ. Jesus wants men to see, not men as trees walking, but all things clearly. There is only one remedy for the sinhl soul, and unless this is reoeived, men will aocept one delusion after another, until their senaes are perverted. . . . We [should] have a oontinual sense of our veakness and fraility and Eshouldl look to Jesus in earnest prayer for his wisdom and efficiency. There will be tima of despondency as we realize our unlikeness to Christ. . . . False views of God, and henoe of Christ, are largely entertained today." [Mas. 16, 0. Deoember, 18901 Ellen Uhite to Uriah Smith, 824, 1892: Vhe many and oonfused idem in regard to Christ's righteousness and Justifloation by faith are the result of the position you have taken toward the men and the message sent of God."

STANTON MOVEMENT AND OTHER HINTS OF ABERRANT THEOLOGY

Uriah Smith to A T Robinson, September 21, 1892: 'It would surprise you if you knew what views were being evolved in Borne quarters. Almost everyone seems to be inolined to go off on a tangent, stretching out after that which is novel and sensational. For instanoe, it was preaohed in a aertain place not long since that when we reaeive Christ aa we should, he will be Just as really inoarnated in us as he was in the Virgin lIaryllw

The thrmst of the 1893 movement led by A Y Stanton, SDA minister, fooused upon a call for a oleansing movement that would prepare for translation without seeing death. He believed that suoh purification was then lmpoasible within the churoh and believed that the *straight testimony to the Laodiceansn called for a ncoming outn of the organized ohuroh. He amaased many Ellen Yhite statements in a 64-page pamphlet and by removing those statements from their original contextual setting, believed that the Ellen White writings supported his mvement. Ellen Uhlte reacted to his mvement in a series of artioles in the re vie^,^ central ooncepts of whioh are hem presented: "The masage oontained in the pamphlet oalled the 'Loud Cry,' is a deception. Suoh messages will OO~,and it will be olaimed for them that they are sent of God, but the claim will be false; for they are not filled with light, but with darkness, There will be messages of aocusation against the people of God, similar to the work done by Satan ln aocuaing God's people. . . . It will be found that those who bear fslae messages will not have a high sense of honor and integrity. They will deceive the people, and lix up with their error the Testimonies of Sister Yhite, and use her name to give influenoe to their work. They make suoh seleotions fmm the Testimonies as they think they om twist to support their positions, and place them in a settiDg of falsehood, so that their error may have weight, and be acoepted by the people. . . . By this misusing of the Testimonies souls are placed in perplexity, because they oannot understand the relation of the Teatimonies to suoh a position as is taken by those in error; for God intended that the Testimonies should always have a setting in the framework of truth. . , . "Tares and wheat are to grow together till the harvest. . . . The ohurch of Christ on earth will be imperfeot, but God does not destroy his churoh because of its imperfeotion. There have been and will be those who am filled with ma1 not aoording to knowledge, who would purify the ohuroh, and uproot the tares from the midst of the wheat. . . . Finite man is likely to misjudge oharacter, but God does not leave the work of Judgment and pronouncing upon oharacter to those who am not fitted for it. We are not to say what oonatitutea the wheat, and what the tares. The time of the harvest will fully determine the oharaoter of the two classes specified under the figure of the tares and the wheat. The work of separation is given to the angels of God, and not committed into the hands of any man. . . . Although there are evils existing In the ohurch, and will be until the end of the world, the ohurch in these last days is to be the light of the world that 38 polluted and demoralized by sin. The ohuroh, enfeebled and defeotive, needing to be reproved, warned, and oounseled, is the only object upon earth upon which Christ bestows his supreme regard.w

EUEN WHITE WARNINGS TO A T JONES BECAUSE OF HIS INVOLVEMENT IN ANNA PHILLIPS [RICE] FANATICISM January 14, 1894: "1 beseech you to weed out of your teachings every extravagant expression, everything that unbalanced minds, and those who am inexperienoed will catch up, and make wild, immature mvements. It Is necessary for you to oultivate aaution in every statement you make, lest you start some on a wrong traok, and make oonfusion, that will require much sorrowful labor to set in order, thus diverting the strength and work of the laborers into lines which God does not design shall be entered. One fanatioal streak exhibited among us, will close many doors against the soundest prinoiples of truth. . . . Ood has in a special manner used you and Brother Waggoner to do a special work, and I have known thb. I have given all my influence in with yours, because you were doing a work of Qod for this time. I have done all that it was possible for me to do in Jesus Christ to stand olose to you and help you in every way; but I am very sorrowful when I see things that I can not endorse, and I feel pained over the matter. I begin to be afraid. wShould you be led into any error, refleotions would be out upon the work Qod has given nte to do, es well sa upon the work you have both been doing, which has always been held in suspicion and opposition by a oertain olass. Should you fall into any .istake, they will feel justified in their paat ideas and jealousies, their watohings and suspioions. It beoomes you both, shoe God has led you and given you a work to do, to mlngle caution with every nove you make. Be sure that the enemy does not lead either of you [La., Jones or Waggoner] into any false path. I was shown your dangers, and I write this because I dare not withhold it. WHy soul is much burdened; for I know what is before us. Every oonoeivable deoeption will be brought to bear upon those who have not a daily, living oonnection with God. Zn our work no side issues rust be advanoed until there has been a thorough examination of the ideas entertained, that it may be asoertained from what source they have originated. Satan's angels are wise to do evil, and they will oreate that whioh some will claim to be advanced light, will proclaim as new and wonderfbl things, and yet while in some respects the message is truth, yet it will be mingled with men's inventions, and will teach for doctrine the oommandments of men. If there ever was a time when we should watoh and pray in real earnest, it is now. There may be supposable things that appear as good things, and yet they need to be oarefully oonsidered with ruoh prayer; for they are speoious devioes of the enemy to lead souls in a path whioh lies so aloee to the path of truth that it will be soaroely distinguishable from the path whioh leads to holiness and heaven. But the eye of faith may disoern that it is diverging from the right path, though almost imperoeptibly. At first it may be thought positively right, but after a little while it is seen to be widely divergent from the path of safety, from the path that leads to holiness and heaven. )Iy brethren, I wern you to make straight paths for your feet, lest the lame be turned out of the way." Harch 15, 1894; '1 have been made to tremble for some things that have been urged upon me by the Spirit of God in regard to your work. Yes, I have apprehensions for you. Satan is at work, weaving his snares for your feet. . . . Row is the most dangernus part of your life. Our people generally do not hold you in suspioion; on the oontrary, they accept anything you present before them as truth. Be careful to oonaider that Christ has given us warning that in these last days the false will take the field with the true, the spurious with the genuine. . . . Rot a stone will be left unturned, not a plan or devioe but wlll be set in operation to deoeire, to hold in error and strong delusions every mind that [Satan] oan oontrolmm

[Ellen Uhite then went on to warn Jones that his support of the Anna Phillips fanatioism waa support of a movement similar to the aspiritualistio,~ false sanotifioation fanatioism faoed by Ellen Uhite in the earliest stages of her mission to the ohuroh. She told Jonealt "I know what I am talk- about, for most solemn nsslges were given re to oorreot this evil that was growing to large proportions among those who had so great a burden to set people rQht in regard to purity. The state of things was terrible. . . , You am giving to the work a mold whioh It will take preoious time and vearing soul labor to oorreot, to save the oause of God from another spasm of fanaticism. These unadvised movements tend to a demoralized state of thiags whioh will give unbelievers an opportunity to reproach the precious oaue of Qod. May Qod in Us infinite mercy give you clear spiritual eyesight, that you may see distinotly the dangers whioh threaten us as a people. . . . Do you not think I know something about these matters? All along our pathway to the heavenly Canaan we see man^ mu18 that have made shipwreak of faith. . . . Satan ia ever aeeking to introduce spurious material into the work. . . . The oommandpents of God and the testimny of Jesus is the message we have to bear to the world." Ellen Yhite to Brethren and Sisters, h~oh15, 1894: "The Lord has not oommissioned Bro A T Jones to present Anna Phlllipls revelations to our people. The truth of the word of God is suffloient authority and power. It bears its om oredentials. The testf.onies given rre fmm God are designed to call the attention of the people to a thus salth the Lord. Bro Jones is in positive danger and his bmthren do not see that danger. They are plaoiag the servant where God should be. The Lord ha8 given Bro Jones a message to prepare a people to stand in the day of Qad. But when the people shall look to Xld Jones inatead of God, they will beoome weak instead of strong." April 14, 1894, J38-94: mlhny are so weak in faith and experienoe that they will look to A T Jones, and what ~ousay and do, they wlll say and do; for they will not look beyond you to Jesus, who is the Author and Finisher of our faith. . . . Always, at all tlmes, and in all plaoes, teaoh the word. lothing else om take its plaoe. This is truth against error. "You were never standing in greater peril than at the present the. You are giving the last message of warning to our world, and Satan will weave his nets to entangle your feet if you are not praylag, and watohing, and relying every mment upon Ood to keep you and strengthen you to resist temptation. Tour mu1 is ~JI peril. Should I speoify the particular temptatlonu, Satan would shift his operations, and prepare some temptation you are not expeoting. Therefore watoh." April 16, 1894, to A T Jones and W Y Presoottr wPanaticism will appear in the very midst of us. . . . It is because of the many and varied dangers that would arise, that this warning is given. The reason why I hang out the danger signal is, that through the enlightenment of the Spirit of God I oan see that which my brethren do not disoern. It may not be a positive neoessity for me to point out all these peoulim phases of deception that they will need to guard wainat. It la enough for me to tell you, be on your guard."

ILLUSTRATIONS OF ABERRANT THEOLOGY BECOHING WIDESPREAD WITHIN THE CHURCE DURING 1898-99 HAVING ROOTS SIHILAR TO BOLT FLESH TEACHING

June 23, 1898, J H Kellogg to Ellen White: 'Those who meet the Lord when he comes will be above the power of disease as well as above the power of sin and they will reach this oondition by obedience to the truth; the healing of disease is simply the oompletion of the work of forgiveness whioh the Lord begins even before the sinner repents just as the resulting moral character is the fruit of true repentanoe and ia the evidence of Gdla forgiveness and moral healing. It seems to me very olear that the sealing the oannot be very far in the future and that the sealing of God is a physioal and moral change which takes place In the man as the result of truth and which showa in his very oountenanoe that it is the seal of God, and that the mark of the beaat is the mark of the work of the beast in the heart and it changes the body aa well as the oharacter and also showa in the countenance. . . . The service of the beaat oonsists of a great deal mre than keeping Sunday and the mark of the beast it seem to m, whioh shows in the faoe and in the hand, is simply that change of character and body whfch oomes from the surrener of the will to Satan while the seal or mark of God is that ohange of character and body which oomes from surrender of the will to Clod and the PERFECT OBEDIENCE which follows. I have derived muoh satiafaotion in thinking of the beautihl tbought you have expressed in one paragraph quoted in the little book, IHealtml Living1 to the affeot that WHEN THE INDIVIDUAL YIELDS TO GOD COMPLETE OBEDIENCE, BVERI FUHCTIOI OF THE BODY UIU BE A FACULTY OF THE DIVINE HIND. IT IS THE LIFE OF GOD AND THE INTELLIGENCE OF GOD THAT RULES EVERYTHING IN THE BODY OF THE RIGJ3TEOUS XAN AND IF THE MILL IS COMPLETELY SURRENDERED TO GOD AND THE INDIVIDUAL IS ABSOLUTELY CONSECRATED, THE POWER OF GOD YHICH IS IN THE HAN MUST RESTOBE ALL THE FACULTIES ARD FUNCTIONS TO THEIR DIVINE PERFECTION. . . . I CAB SKE THAT BXOCH WAS TRANSLATED BECAUSE DISEASE AND DEATH HAD 10 POYER OVER EM. BE WAS ABOVE THE IIPLWUCE AND TEE POUER OF DEATH SIWLY BECAUSE RE COMPLETELY SURRENDERED BMSELF--GOD'S WILL RULED HM. HIS FACULTIES AD FUNCTIONS [WERE] OF TEE DIVINE HIND AND NO EVIL POWER COULD PREVAIL AGAINST HIM; SO WITH ELIJAH. THE SAME MUST BE TRUE OF THOSE VBO ARE TO BE TRANSLATED UHEN THE SAVIOUR COMES. TEE OREATER GOSPEL WHICH INCLUDES =LING FOR THE BODY AND MIND AS YBUAS FOR TIIE soa TEROUGR OBEDIENCE, OUR PEOPLE DO NOT SEW TO APPRECIATE. . . . YE ARE DOING ALL YE CAN TO GET THIS TRUTH BEPORE TEE PEOPLBmn [Emphaaia supplied.] November 22, 1898, A T Jones, 'Saving Health," BB: "This thing of perfect holiness can not be attained without health. . . . Do you question the statentent that prfeot holiness oan not be attriaed without health? Bow aan you, when the very root idea of health is holiaess? . . . Perfeot holiness embraoea the flesh as well as the spirit; it inoludes the body aa well as the soul. Themfore, aa parfeat holiness aan not be attained without holiness of body, and aa holiness of body is expressed in the word 'health,' so perfeat holiness aan not be attained without bealth. And 'without holiness no pran shall see the Lord.' Heb. 12t14. Sinoe this is eternally so, and as perfeot holiness include8 the body, and holiness of body is expressed in the word 'health,' do you not see In thia the whole philosophy of health reform? Do you not see by all this that in the prinoiples of health for the body, and righteousness for the aoul, both Inwrought by the Boly Spirit of God, the Lord is preparing a people unto perfeot holiness, so that they om meet the Lord in peace, and bee BF. b b~liness?~

SERMONS AT 1899 GEl?BRAL CONFERENCE SESSION; J A Brunson, *Preparation for Translationm: Wore is required of the aandidates for translation than from any other people, Ye are to live, you know, without a mediator. . . . Did you ever stop to think why we are to live without a mediator?--Beoause there is no neceasity for one. . . . Therefore if the tlme is to oome in the history of our religious experienae when we are prepared to live before Ood without a mediator, it is simply beoause we have been aleansed from all defilement of the flesh and spirit, and stand before God holy and righteous, and therefore need not the work of a mediator. . . . Ye who expeot to see the Lord when he aoms are the only real aandidates for translation who have ever yet been on this earth; and being the only real aandidates, Qod has given light espeoially applioable for us, to prepare us for translation. "Now oonsider the difference between one who is to be translated and one who died in Chri8t years before. That individual at the time of death had not reached the state where he oould live before God without a nrediator. . . . He had not developed suffioiently for translation, so he died in his fleshly imperfection, yet with a guileleas spirit. . . . At the day of his death there was one to mxliats in his behalf, You and I are to get beyond that point. . . . The one thought today, the one weat deah of my heart, is that we l~aybe filled with Ood'a Spirit. Bow oan we ever hope to be tramlated without It? Bow can we ever hope to pma through the tlae of trouble and trial that is in advanoelfi A F Balleager, .The Laud Cryn; "Brother, I have gone iron Hassaohusetts to California, and from Canada to Texaa, and I hare told our people to either clean up or get out from the ohuroh of God. Brother, I dare do that; I dare talk just that plain to .y people, urd tbaalr the Lord, -me we getting olean, and some are getting out. . . . I must have a alean ohuroh to invite the people Into, before I aan rtand before the people to give the loud ory in all its glory. . . . Let UB oosnmsnce to pray that Qod will olean the unalean b-s out of the ohurah, tor it -8 the loud ory. . . . The Lord says we oan not have the baptism of the Boly Qhost until we get the viotory over every besetting sin.* B J Waggonert '1 thank God, brethren, that the Lord has taught me something in the lest few mnths, and enabled ma to teaoh bomething of how to live forever. . , . Ue have talked about tr8nalation, and have not understood what It meant; and so one bas been workin& on one line, and another on another; we have assumed that we have one line of work, and the doctor8 another. . . . When I say the Lord is teaohlng na something about how to live forever, some ray think that is fanatlaism. . . . [God] says that the life of Jesus sbould be rraaiiested in our wrtal flesh; 8nd when that life is dwelling in our mrtal fleah, mrtality does not have my hold on it. That is not fanatloism; it is a faot, beoause there are some men who have Just that thing. . . . *But,' somebody says, 'have you never been siok?'--Yes; but oan I not preaoh salvation and fmedom from sin beoause I have been a sinner? Can I not preaoh the gospel of life, smly beoause I have been aid? Voioet Do you ever expeat to be siok? B J Uaggonerl Ho; I expeot to live forever. . . . Christ was a man of sorrows and aoquainted with grief, and he bore our siaknesses. They were all on him. Every disease that he oured, he took upon himaelf; and he oured all manner of disease, and every weakness. Uhen the woman oame to him with an issue of blood, there was a laak in her aystem. That la& was sickness, disease, the absenae of life. Uhat did Christ give her?--He filled up that great ohasm by giving her new blood. Uhere did the life that she reaeived oome from?--As large amount of life oame out of him aa was needed to fill her. So when he took suoh a part of his own life to fill her, he had all the la& that she had before; but it was filled, nevertheless. So he took the disease, aatually, literally. Every disease that he oured, he took upon himself. Now that is what the Lord expeots you and me to have, when disease is seeking to get hold of us, and making us believe that we will go under. He will give us power to rise above that. Uhen you and I get it, and know how we get it, we oan preaoh the gospel of health; and we do not have to take a medical course in order to do it. . . . It ought not to be oonceivable of Seventhday Adventists1 losing a day's work from sickness. Be patient, and you will find that there is nothing erratic in this. Uhat I want you to think of la the possibility of the life of Christ being manifest in mrtal flesh, and what the result of this would be. What is the life of Jesus? Has he two lives. If not, then the life of Jesus in mrtal flesh will do in us what it did in Him. The life of Jesus is in mortal flesh, resisting mrtality, yet mortal still. Then if the life of Jesus is manifest in our mortal flesh, we shall be in this world the same as He was. Disease will be around us, but it will not bold us. . . . The Lord is teaohing us. Uhen a brother is siak we should not uondenm him. His siakness is no evidenoe that the Lord does not love hlm. But still the Lord wants us to learn the possibilities of the gospel to fit us for tranelati~n.~ E J Waggoner, 'True Educationm: wYhen I come here so dose to Brother Corlisa, and talk with him, he feels 4 breath upon his oheek, don't you? [Elder Corlisa: Yes, sir.] Uhen I get so near that I oan whisper in his ear, and he feels my breath on his oheek, that in very olose oommunion, is it not? Eow near the Lord is, then, to every one of us1 Eow near?--So near that we oan feel his breath fanniag our oheeka every mmnt. And the inspiration of the Almighty gives understanding. . . . Ibw there is suoh a thing, such a possibility, as the Spirit of God taking possession of ban, and using that man, and thinking through that man; for the saripture says,--and you often quote it,--'Let the wiaked forsake his way, and the unrighteous man his thoughts. . . . How, when the Lord Jesus Christ tbinks in you and me, that thought will be worth something, will it not?" E J Waggoner, 'The Water of Lifew: "0, I delight in drinking water, as I never have befors; I delight in bathing. Uhy, I oow right to the throne of Cod. A man may get righteousness in bathing, when he knows where the water ooms from, and reoognhea the souroe. The world is o good deal nearer the gospel than it knows anything about when it says that foleanliness is next to g~dllneas.~.. . Every the we get hungry we oome to him and eat; every time we feel thirsty, we oome to hip! and drink; and every time we take in an inspiration of a*, we are breathing the breath of the Almighty."

h F Ballenger, "Power for Witnessing,~p 66; "The deliveranoe from an lmperfeotion whioh the Lord ha8 revealed is not a progressive but an instantaneous work.m pp 77-8: When tempted to depart rrom the path of holiness, there passea before me the ~Innlng,~)rrowlng multitude for whioh I will have no word of hope, no oomforting message, if I fall under sin. For unless I am kept from falling, I shall be unable to tell with power any truth of the Word whioh is not made flesh and beoome a part of ny life. . . . Forever remember, when you are in trial, that the trial is not alone for your good, that you may be a partaker of His holiness, but that you are suffering for the salvation of the whole sinning w~rld.~ pp 79-85: We om not have 8 ohuroh of apostollo power until we have a ohuroh of apostolio purity. A ohuroh must be found or framed out of whioh all the Achans and Ananiases have been oleansed. If one Aohan drove the power of God from 'the ohuroh In the ~ilderness,~many Aohans will surely keep the 'power from on high1 away from the ohuroh of today. First seek the Lord for Elis Spirit to cleanse you, and then to we you to witness against the unoleannesa of the ohuroh. By this meam you will either oleanse the ohuroh or hear a oall from the Spirit, saying, 'Come out of her, My people, that ye be not partakers of her uins, and that ye reoeive not of her plague^.^. . . If you are olean, or willing to be cleansed, from all the sins whloh fill the churah, God will fill you with His Spirit, and make pou a mlghty witness against sin. . . . It in posaible for you to be so filled with the Spirit as to burn so warmly and shlne so brightly as to oause the slnners in Zion to get right, or to get out, or to get you out. In any uase the result will be a blessing. There will be a separation from sin. . . . Ood will have a olean ohumh, whether it be one oleansed out as the result of oonfession or ualled out aa the result of oppression.* p 99: mTour body wan bought for the very purpose of be* a temple of the Holy Ghoat. . . . He bought you for a well-spring of El8 Spirit. p 100: "He purohased us and purohaned ua to live in us by Eb Boly Spirit. " p 147: mItis olear that our Lord took our infirmities and bare our sioknessea that we might not have to bear then; that we might be loosed from them; that they might depart from us. Jesus bore them therefore, that He mlght bear them away from w, that we mlght bear them no mre. A11 this proves that the gospel inoludes salvation from siakness as well as nalvation from lb." p 149; "The time wan when I had no real faith in riraoles of healing. I had not experienoed God's liraoulous saving and keeping power. But when this miraole appeared in my life, immediately there folloved faith in Oodls power to heal the rriok. I reasoned thus: God harp wrought a mighty miracle in my life, in deliveriag me from my besetting sins which have enslaved me all my liie. It will require no greater riracle to heal the siok than He is manifeating in ry life In keeping me from falling into my old sins. Thus arose my faith in Ood1a healing power for the body. And 88 I reoeirttd it, so must I walk in it. If there ooms a shadow of a failure in y personal experienoe touohlng my nalvation from sfrmlng, there is a oormspondiag fail- ure in my faith and praotise ooncerming the heal- of the sick. There are oonditions, of oourse, whioh must be met in order to realite salvation both from sin and sickness. . . . But we must not await the aonditions before aocepting the soriptural truth that the gospel includes health for the body as well aa for the 80~1.~ p 160: mYho will begin to ory to Qod for oleansing both for himself and the ohurah, 'and give EIim no mat, till He establish, and till He make Jerusalem a praise in the earth'? To this the writer has dedicated every power of body and 8ind. lad I om bear testi.ony hmpersonal experienoe to the faot that Ood will mapond with His witnessing power just M fast as ministers and people are purged from their rim, wbioh separate them from the power of Ood." p 162; 'The healiw of the sick must, therefore, follow the preaohing of the Uord. . . . If there is, therefore, any failure in the preaohing of the Uord, there rust inevitably follow a failure in the signs following.* p 169t .I want to witness right here, with 8ll the earnestness of my being, to the truth that I ar unable to apeak with power from on high any words but those of the Soriptures of truth, and no words mmthe Soriptures of truth except tbose words whioh have been made flesh and dwelt in my life." p 1768 "The gospel Includes sanotifioation of the body. . . . Sanctification is oomplete aalvation from sin. . . . The salvation of Jesus, therefore, includes the aalvation of the spirit, wul, and body from sin. . . . Cbd rust, therefom, rave us from @inning .gainst or defiling the body, slnce our bodies must be presented bla~lelessat the oomlag of our Lord Jesus Christ. . . . Ood oan not sanctify a sinner while the sinner oontinues sinnFng. He aan not aanotify sln. A11 this appliea to the sanotifioation of the body. Ood can not sanctify the body, or save the body from sin, oan not heal it or mstore it to a blameleas body, without first pointing out those phyaioal sins which defile or destroy the body.w p 198-99s *Many men and women in the ohuroh to whioh I belong have oast themselves into the purifying furnooe of Oodt8 Boly Spirit; and I have seen the great Refiner of ailver wipe from their darkened faoee the wrinklw dmsa of sin, and leave them shining with holy oonseoration. lad this holy shining is throwing its searoblight upon those who am base and rile within the ohuroh, and they can not endure the glory; for the separating time haa oome, because the Boly Obost has oom.' R S Domell, president of Indiana Conference, request for uampmeeting speakers for Indiana session of 1899, to L A Boopes, July 6, 18998 'Am sorry, however, that Elder Ballenger oan not oome but would be glad if it oould be arranged even yet that he might be with m. This not being so, who else oould come to take the same kind of work that Elder Ballenger generally does? Could A T Jones be with usTW

OBSERVATIOAS OF STEPBEI USKELL AND OTHERS CONCERNING ~~ TEBOLOOT DEVELOPIHO UITHIN THE UNITED STATES In late 1899, Stephen Hank011 returned to the United States after an absence of nearly four years. Be was horrified by the oontent and pervasiveness of theologioal thought that he oonsidered fanatioal. Hia desoriptions to Ellen Yhlte of this theology beoarrs a partial buis for her reaotions to that tbology. Soon after he left Alusralia, Ellen Uhite wrote the following to Ea8kellz '1 awake at 11 olclook, unable to rleep. Ue were assembled in a meeting, it sedin Stanmre, and ve were listening to one of authority who seemed to be oounselling one and another of the ministers. He said to you, 'The Lord has a work for you to do in Aaerica.'. . . [Ellen White then oounsels] Show a firm, undeviating trmst in Oad. Be'erer true to prlnoiple. Waver not; speak deoidedly that whioh you know.to be truth, and leave the oonsequenoes with Ood. . . . You are to meet with people of perverted j~dgxaent.~ Stephen Haakell to Ellen Vhite, October 3, 1899: 'Sinoe I hare aow over in this oountry and find suoh queer dootrines preaohed by some of the leading ministers of the risiag generation, and they are dootriaes whioh are so subtle and the Testimonies and Bible is quoted to prove it that one not grounded in the priaoiples of the messages would be oarried avay with them. . . . Some of the ~trangestdootrlnes I have heard is the Seal of God oannot be plaoed on any person of gray hairs, or any deformed person, for in the olosing work, we would reaoh auah a atate of perfeotion both physioally and spiritually, where we would be freed from all physioal deformity, and then oould not die, eta. I said to Brother Breed and 8lso to the brethren in reply that I expeoted the next I would hear, we oould get a new set of teeth in this life, etc. Yell, Bro Breed sald that uaa preached by mne. After Brother [Luther] Ywren had preaohed this he had in a tent all that waa siok and deformed to met and they would oonsult as to what to do. One wow said how oonvlnoiag it would be to her friends to see her return home with her hairs all restored and believed it would be soon. She wept aa she spoke. Another deaf man In one ear said the hearing was returning back even then. So an hour or two uos spent in teatimonies of like nature. I was astoni~hedat the sight and =re rstonished that suoh preaohing should have any effeot on the people. And still more astonished to hear suoh preaohing from a mission of suoh repute and from one that stood at the head of a mission. "The next morning all of the rinistera were to meet in the uoods to pray and humble themselves together preparatory for a still another meeting at eight to pray for these riak people. I was 80 troubled at night I oould not stIn the morning I arose early and got together all of the brethren and sisters, ministere inaluded, and read a testimony you aent me several years .go at the time Brethren Jones and Uesgoner was oarrying the praying for the sick to an extreme and it fully desoribed the meeting of the siok we had the night before. Ye told them of the nature of the testimonies how it had ever oome to oorreot errors and auppress fanatioisms, @to. . . . One aried out as an unanswerable argument, what would have been the wlor of the hair if ran had not sinned. I at onoe answered 'YBITE' as that was the oolor of Christ's and Ood the Fathers, and in this life a hoary head waa the nearest to it if found in the way of rQhteousnee8. It would be made WHITE by the glory of God, etc. Yell it removed the pressum that was on many aa they felt relieved even if they were not healed beoawe they had learned they oould be sealed even if they were not healed. . . . X then ~loughta permnal interview with Brother Warren and he said the lead- ministers, teaahers and dootora believed it. I told hia that made no differenoe with me if everybody believed it, Well thin is only 8 sample of vhat is going around here. I hare had moh freedom in speaking. But the truth ia there is light whioh is greatly perverted. [Written from Battle Creek. 1 Haakell to Ellen Ute, October 25, 1899 [Deaoribes meting8 he attended In Oakland, Kansas, Hebraaka and Battle Creek] : "Ye have found various dootrines afloat over here epringlng up around among our brethren. These are not oonfiaed to our lay brsthren but rinisters preach boldly what to .e appear gmvious errors. I will mention a few. There will be probation until the sixth plague. The seal oannot be plaoed on any who are diseased, orippled or even have gray hairs. So it beaomes all who ever expeot to be sealed in the Third Angella message to have their hair turn blaak or to its natural wlor. Then there is another view and that is understood quite universally believed amng the leading fraternity [sio.] the 144,000 are tbae who lire through the thm of trouble and does not iaolude those who die in the third angel's message. There will be a partial resurmotion of oourse of those who die in the message but they do not inalude the 144,000. [The thruat seemed to be that these 144,000 muat be filly righteous spiritually, and, if so, would oonsequently have no physioal lmperfeotions.] Haskell to Ellen whlte, Hovember 10, 1899r nI never have seen suoh a time oa now, when there seem to be a special burden on the minds of so many of the people to get nomething new1 . . . CJ H Kelloggl told me the other day that he did wish that myself and wife would oome and stop at the Sanitarium, and save them from going to extremes; that he knev that he was on the fighting side against opposition, and he had always been there; and that it was natural for him to go too far, and he was sorry for it; and he wishes that some one would oome that oould oaution them against extremes wben he met with opposition. . . . I wuld be the most unpopular man that there was in Battle Creek in a few weeks, if I was oonnected with this ahuroh here; for I should have no faith or sympathy in these dootrines that were 'popping up1 all the time, which were In suoh dirsct opposition to the old landmarks. There is a queer soil in Battle Creek. Anything and everythiqg grows that is evil, and some that is good." Hankell to Bllen Uhite, Yovenber 23, 1899: #I think I mote you some particulars about the queer dootrines around here in this oountry. I spoke twice to the teachers at [Battle Creek] College. The firat time uaa on oorreotly interpreting the Soriptures. It was to guard them against some extreme views they had had in the past. The second time was on the subjeot of killlag inseots. . . . I uaa asked if it was not the life of God that was in the inaeots, eta. . . . EVerObOdY now r day8 when they a6vanoe aome oranky idea they will pull out some of your writfag6 to prove it. And nearly always I remember it and wben it wa~written and the oiroumatances so I am able to give the oonneotion, . . . "There is a doctrine however being preached by some that is called physioal righteousness. It irr this, if we lire arlght It will ensure us to live and be- made Immortal when the Lord oomes. It la founded on two paragraphs put together found In a little bound book oalled "Redemption Or the First Advent of Chri~t,~published in 1877. [The Bllen White volume aotually quoted is *Redemption Or the Temptation of Christ in the Vilderness.~] On page 24 it reads, 'Enooh and Elijah are the oorreot representatives of what tbe race might be through faith in our Lord Jesus Christ. Satan was greatly disturbed because these noble, holy men were untainted amid the mral pollution surrounding them, perfeoting righteous obarautera, and aoaounted worthy for tramlation to heaven. Is they stood forth in .oral power, in noble uprightness, overooming Satants temptations, he oould not bring them under the dominion of death. . . . Then on page 81 am these words, 'Those vbo make determined efforts in the nme of the oonqueror to overoome every unnatural craving of appetite will not die in the oonf1ict.l From these extracts it is reasoned that those who overoome here, or even might have overoome in the past even Israel in the wilderness might have been aasured of translati~n.~[It should be noted that both quotations from Bllen Uhlte were grossly risuswl by those who were teaching a laat generation possessing full physiaal righteousness and being filly 8piFitually righteous to justify translation. 1 HasLell to V C White, Deoember 26, 1899: *Brother Fifield [holds vieus] that have permeated rany of our ministers and people in this oountry. In the hands of judicious ministers it may not appear to be very bad. But to have them reoeired by oertaln adsthat have a logioal turn they breed errors to my mind, very dangerous errors. . . . It is that Probation will oontinue so it is possible for soma to be saved even until the sixth plague. It ia published in the book "Love of CodR by Bra Pifield and sold by some of our traot societies. . . . It grows out of a mlsoonception of the relation of the sinner to the mercy of Ood. Then them are other dootrlnes here whioh I understand were taught the Painistern by Brother Durland the last years of the rinisters [Bible] Sohool here In Battle Creek. It in touohing the 1114,000. In every inatanoe it reveals 8 superficial view of the Sanotuary question. . . . Tour mother was ~~~~d beoaube the dootrine not to kill iDseots was taught. But that is not ao bad as some of these that relate to some of these underlying prinalples whiah is only food for error dangerous error. This not killing misquitoes is not 8o bad for it in againat ooplnron sense and when a person would oome in aontaot with a louaey headed student, or to spend a night where there are a plenty of bedbugs and oentepedes, I think it would oure say sane man of that doatrineWa Haskell to Y C White, February 5, 1900: When I oame over here, I felt ss though I bardly knew what my mssage waa [that he should preaoh], until we be- gan to learn of the various dootrines whioh have gone through the oountry md hare been endorsed by rome of our brethren. The truth Us that the last term of soh001 in Battle Creek where Elder Durland was an inatmator, it seem that he had a burden to present -me views respeotfng the 144,000. . . . The ideas were these: As John in Rev. 7 makes the 144,000 the ones sealed; and the ones sealed, aooordiag to their view, were the ones who lire through the tine of trouble; therefore the 144,000 of Rev. 7, 14 and 15 are the only ones sealed; and the evidence of being sealed was that they were restored to health, free from any physioal infirmity, not even possessing a gray hair. Thus the seal never would be placed upon any one uho had not experienoed thia restitution; and this restitution oame fn with the mfreshing; and the refreshing oame upon those who were sealed; and these views were blended together and preached publioly by certain ones; and those who prcrached it wem oonsidersd quite prominent in the Confemnoea where they belonged. Uhen I talked with Elder Luther Warren, wbo waa a 8trong advooate of this in Nebraska, he told me that our leading brethren believed it. Uhen I oame to Battle Creek and talked with Elder Breed and some others about the 144,000, I found that they were about half way over in believing about these two oompanies; and they strongly intimated to me that brethren Jones, Uaggoner md Prescott believed it. I do not thlnk that they oarry out the same reasoning and reaah the extreme oonolusions that these others do, but it is all in the line of argument, and oertain mind8 would oarry it out to those ooncluiona. &other oonclusion is that if we am in this restitution of all things, then Qod will restore the land uben under the oultivation of the men uho have this faith; and there will be no ohit-bugs; there will be no weevil in the uheat; and there will be nothing else to hurt or destroy in all the farms thus oultivated. So you oan see how they weave in tbe doctrine not to kill a dsquito. Anyhow, there seema to be a uhole brood of errors of that kind that were preaahed from the premise that I have mentioned. If I could see You, I could preach the doctrine Just aa atr9ight a8 they do-that i8, first taka that premise. Then mother doctrine oame in with it, whloh was a twin sister of St, and thla we heard pmaohed the first aemn we listened to after landing in California. They had a chart to illustrate it, something like thbt Them was a long utraight line that represented from Eden throughout this world. Then there vas a verticle line that ran from thia line up to heaven, during the tF.e that Israel omout fmm the land of Egypt. Thi8 rerticle line represented the promises .ade to Israel, which, if they had lived ruht in every respeot, would have been iulfilled in their entering the land of Canaan, and never dying, they being made immrtal right in this present tease. Then it ran aloag down to the present tirPcr, and there is another rerticle line uUoh leads us up to heaven, living, without dying, if we only live right. And we poor fellows that do not happen to get on that verticle line to go up to heaven that way, will have to die, and go through the grave, and oome up in this seoond oompany. [This alearly waa related to the madopted 80- of Qodm md 'underground railroadw ideaa taught in the holy flesh movement.] When I fbrt heard this, I thought it wrs a Wess little thing that, if there wan enough to it to stir people to live health reform, I did not know aa it would do my harm. But when I saw this whole brood of errors, whioh were grasped by our people all through our ranks, I felt that the third angel's message should be preaahed straight, on the old lines, drawing out prlnoiples in it that would dig out the roots of all these errors; and I thlnk that nearly every plaae that I have been, it baa had that effeot, exoept on a few ardent admirers of oertain individuals that hold to those errors, md those who have a riad that they want to get up =me new thing. Our old brethren and the rauk and file do not endorse these things, but it is a met of young teaohera uho it seema would rise in prominanoe by aomethiag nev. I suppose you have seen the article in tbe BEPIBY from Brother Jones, how that he quotes your mother aa saying that he and Vaggoner are the ones that teaoh the third angel's message in teaohing the righteousness by faith, whioh is all true. That leaves plenty of room [Eaukell is here speaking facitiouslyl for aombody to teaoh the third angel's message who is not teaching it just in the same manner that they .re.' O A Irwin to Bllen Uhlte, February 15, 1900: 'The straight preaohlng of Elder Haskell on the right lines in whloh the message uhould be oarried, and hia effeatual way of showing fmm the Word the fallacy of the many errors that have been oreeping In, is all having a good effeot. I appreoiate mre and mre every day the kindness of the brethren In Australia in pemittiag him to come to Amerioa, and the importame of the work he is doing.' Hankell to Bllen Uhlte, February 27, 1900: 'In our tour [Haskell and Irwin visiting oampmeetings throughout the United States] the Lord has given us great viotories in speaking and from time to time we hare had oocasion to be reminded of old tlmes when Satan oame also in meting8 In days of old. Our brethren who have had no experienoe in Satan's old tricks would fear the cause would go to 8-h but God who giveth viotory to his people would give the viotory. Betty H Eaakell [wife of Stephen Haskell] to Bllen Uhlte, February 27, 1900: 'Brother Yiloox says, 'There are pore oranks and strange dootrines to the square foot in Colorado than any other part of the world.vm O A Irwin to Ellen White, Woh 16, 1900: wFannie Bolton ia omatiag something of a sensation her@in the ohuroh at Battle Creek, and espeoially in the distriot In whioh she belongs. She clalma to hare moeived the Boly Qbost, and is having a very wonderful experienoe and revelations from the Lord. She has taken the lead in one or two of their prayer-meetings that they have reoently had, and one of tbe Sabbath-aohool teaohera' meetings held in the Tabernacle. I understand at one of these held a week ago last night, that she quite largely monopolized the time, speaking, and praying twice, and oarrying tws with rather a high hand, the meeting lasting until after eleven otolook. She oarried the entlre oongregation with her, with a very few exoeptions. I have taken pains In a quiet way to aaoertain an many of the faots an possible. It waa rtated to me by one very reliable person who wan present, that she said that night that others would have the testimony of Jesu the same aa Sister Uhlte, and the the had aome for Joel's propheoy to be iulfilled, eto.1 and she oarried the impression that she is really in- struoted by the Lord; and quite a number of the brethren who seem to be good reliable brethren have perfeot oonfidenoe in her aonversion, and some to that extent that if ahe would hare what she would olah to be visions, they would aooept them. . . . Brother Lane told me thin mrn- that he attended one of the meetings where she took a very aotive part, and he said that ahe really did awry quite an influenae, and seemed to have the Spirit; and that she quoted from your Testimonies during her talks in that metlag." Stephen Elaskell [writing lram Colorado] to Xllen Yhite, April 16, 1900: X U Whitney hem ia urging on the people the idea if a man lives m he should he haa an ansuranoe of Kternal life and will live and be among the 144,000. If he does not he may be ~aved,but will not be among that number. It is well enough for him to believe he is going to live If he wants to, but to my the one who dies it is beoause he Ealres a rr;Cstake and meets with a lose is far from the Bible and far from your urithqs as they read. . . . )Sg health is mah improved but I find I have not that strength to rally aa I have fomerly had. I worked harder in the round we went holding meetings than I should have done, but when I saw the error8 areeping in and -me of them ooufrom those ve in the paat have looked to for light so their influenoe was quite extensive not only to aonvinae others, but to put a quietus on anyone preaahing agut their views, it seemed I 8hould never go through the oountry aa I was going through, and I should not leave a stone unturned to do what I could to establish and revive the truth of the messages. . . . Old hands have rejoiced and many have aaknowledged their feet were slipping away from the old land~ka. Haskull, "Propheoy tor the Lut Dayr,. RE, Hap 1, 1900: "There bas been a drifting away from the old landmarks. Other subjeots and other themes have absorbed our interest8 until even the oharts representing the prophecies are of no use in mme instanoes. . . . Side issues have arisen, and they will oontinue to arise.m Baskell to Y C White, Hap 9, 1900: uZou have heard from my wife, in letters 8he has written to your rother, about my be* siak. I suppose the oauae of it was that when we went amund holding our general meetings, I did not leave a stone unturned, an far aa I Wan aonaerned, in try* to undermine oertaln errors that were ia existanae. You speak in partioular of this life question. I do not know as I understood you fully. If I did, your idea was that even the ahildmn of Israel aould have been translated and made immrtal during the the of their axlatenae, if they had faithfully kept the commandmats of God. Well, that ia one poiat in their position. They claim that if all had been as good as Bnoah, man would never have died. . . . gnoch was no better ran than Moses. In faat, in 'Early Writings' your mther says that Moses was greater than any parson before hlm, so he vould be greater than Bnooh. And turther, John the Baptist was grcrater than my ran ever born of women, and he was left to perlsh In the oell. . . . I filly believe that had the ahlldrwn of Iarael obeyed the Lord in dl respeots, they would have had a seuond Eden, and that second Men would have been a missionary school to send forth lissionaries to go to the ends of the earth to labor for the heathen. But I have always supposed that they would have died, an Abraham died, old men full of days." Baskell to Y C White, a Hay 25, 1900 [Written from Oregon Carp Ground] r "Some have aid we have been irrstruoted that we did not need the aharts any mm or the study of tbose propbtio lines. A perversion of the doctrine of righteousness by faith has taken possession of .any rinds. This has grown strow in their minds by oertaia dootrinee taught in the Bible Soh001 held for ministers during the first term aftor the build* was erected tor that purpose in addition to the College aontrary to the light that Ood had given. . . . I would not oare to be in this aountry if some of these various doctrines oome to a head that is entertained by some of our brethren. At first they appear to be harmless and tbey are in the hands of oertain ones who am thinking more of union than their particular hobbies. But in the hands of other minds they prove a root that ha8 8 thousand sprigs to it. I thought I had something .ore to write but the time has oome for me to preaoh and aa the Father of born of these strmge dootrines is here and one of the principle speakers beoause his rind runs on the line of some of the leading brethren, and 4 subjeot is fmm Rev. 14813 vhloh I understand undermines his theory from top to bottom, I must close.' Haskell to Ellen Uhite, Hay 28, 1900 [Written from College Plaoe, Washington and referring to the Portland oampmeeting held in 18991; "1 think, from what I learned, that the spirit of the meeting, was to receive the Boly Spirit [thrust of the message of A T Jones and A P Ballenger] and perhaps it wan neoessary that that should be the burden of the meeting at that time, but when our people get the rind on reoeiving the Holy Spirit in order that the siak ray be healed and ruoh manifestations of the power of Qod, it does not work os well as it does to labor for the Boly Spirit that the heart may be cleansed that they may have a clearer understanding of the vord of God. . . . This year they needed something to settle them in the word and work of God. Tbere is a great desire among may of the people to either get hold of some new doctrine and reoeive a speoial power that they may see manifestations in the healing of the siok and rome wonderful demomtrations. This kind of a spirit is taking possession of many in Amerioa. . . . [Haakell then pleads for Ellen Wte to return to Amrioa.] The doctrines that was afloat here in this oountry was various. The ideaa the people have or many of them were far from senae and truth.' G A Irwin to Ellen Wte, June 11, 1900: '1 oannot give up the thought that your presenoe is maoh needed in the United Statea just at this junoture mre than at any other plaoe in the whole world. . . . The oondition of things in general is what oauses me to raLe the rtatement that I have We, and to be so earnest in my desiPd to have you oome.' Hetty H Haskell to Ellen Vhite, June 24, 1900: *In some of the states they have hen having laoat vonderfbl and glorious1 meeting8 preaching some dootrines that seem to be oontrarjr to all sound doctrine. Eld I [Irwin] is anxious for Eld H [Eaakell] to be there and preach the 3d Angel1s Hessage. It is almost amusing sometimes. They keep Bld H preaohing the same things over and over. At each place, he says to Bro I 'Well, vhat shall I preach on.' Bro I is sum to reply I wish you would give the 3d Angel1s Message, and Bro I listens eaoh time with 8s muoh interest as if he had not heard it before. There la nothing that interests the people like the old time subjeots. They seem tired of the new fanoys and hungry for solid rook bottom prln~iples.~ Stephen Haskell to Ellen Wte, July 27, 1900; 'There has been throughout the oountry for the laat two or three years something of a drifting away from the old landmwks, and taking up new ideas, such aa false applioation of righteousness by faith. I think these ideas have had somewhat of a rebuke during the last nine mntha [sinoe Haakell had been in the United States] and there is lore of an inclination to study our position than formerly. This, oertainly is what is needed. Some of these prinoiples have oome in wng us as a people and would reem aa though they are inclined to fanatioiam. . . . There is a general interest to see you baa to this oountry and we are almost daily asked if you are not on your way here.* Baskell to Ellen Wte, Augut 12, 1900: 'Me shall be very glad to see you in this country. . . . There never was a time vhen your testimony was lore needed or when it would acoomplish mre than now. . . . There is one thing that you said to m while in Brisbane vhen I talked about 00- over here [to United States] and what you said when I did oone whioh I thought I would mention to you. Wle at Brisbane you ad, 'It Is not time for you to oome, you have not your message.' Of oourse I said no .ore about it at that tine and went to work there till I oame down to Uallsend. Then when we talked of ooaing you said 'now you have your wssage.' As far as I individually was oonoemed I felt no d3ffemnt and knew no different. But after I oame over here and the first sermon I heard preaohed I saw the drift of it, I only thought it was a matter of one pants opinion and would not say anything about the position altogether. And as never befom I realized I had a message at every plaoe I went. The truth never opened mra precious to m, and I never had such a message to present the underlying prinoiples of the message. In visiting the different distriots we presented the foundation principles of the message in every plaoe. I think the masage was tlmly. . . . The rank and file of our people are mund in the prinoiples. But many of our linisters are young and hove been swayed by the .ore rodern preaohing, thinking the peouliar views we bold should not be dwelt upon." BasLell to Ellen White, September 13, 1900: "1 know it will oause you sorrow of heart to met some things over here, yet I think it is the Lordts will that you should oome. If there wan ever a time your presenoe was needed it is now."

EUEN WHITE REACTIONS TO THE THEOLOOICU SCENE 1%THE URITED STATES

Ellen Uhite to Stephen Haskell and O A Irvin, o. Deoember, 1899, mO7: "The things of whioh you write are simply foolish imagining8 whioh are presented to the people. The teoohers who oherish them need to learn anew the prinoiples of our faith. They need to be thoroughly oonverted. To make the statements they make, and hold the notions they hold, is like desaendlng from the highest elevation to whioh the truth of the Word takes men to the lowest level. God is not working with ruoh men. Having lost the grand truth of the word of God, whioh oenter in the third angelts masage, they hare uupplied tbeir plaoe with fables. . . . 'Those who present the idea that the blind, the deaf, the lame, the deformed, will not reoeive the seal of God, are not upeaking words given them by the Eoly Spirit. . . . There are many whose gray hairs Qod honors because they have fought a good fight and kept the faith. There is no need of entering into oontroversy with the poor souls wbo think they m doing Ood servioe when they are believing the deril*s fables. . . . If ever any one needed suoh instruotion an this [La., learning the first prinoiples of the oracles of God], it is those who while olaiming to labor in the ministry, are preaching the produotionr of perverted imagination. Today, as in Christ's day, odd, strange ideas are springing up. . . . The Lord Jesus did not bring forth any of the oheap suppositioxm that mme who olah to be teaohers are ranuiaoturing. Them om be no value in the fables that am wmposed by guess work, to make an i.pmssion on rinds. Young men mat be educated to keep within the bounds of 'It is written.'. . . Ilo one is to pat truth to the torture by oheap imginings, by putting a foroed, mystioal conatmotion upon the word. Thus some are in danger of turning the truth of Ood into a lie. . . . Let them searoh the Sariptures earnestly, with a solemn realization that if they teaoh for dootrine the tbings that 8x-8 not oontained in kits word, they will be us those represented in the last ohapter of Revelation. . . . Our ministers must oeaae to dwell upon their peouliar idem, with the feeling, 'You must ree this point a8 I do, or you oannot be saved.' Avay with this egotiam! . . . It is not our servioe to pray that aolomd hair shall beoome blaok, or that gray hair, whioh Qod pronounoes honorable, shall beooma blaok. Those who set their mlnds laboring in this direotion are not following on to know the Lord. They are starting in a oourse whioh will lead to the greatest, most God-dinhonoring fanatloism. . . . hain and again something hostile to graoe and reform will start into life. . . . It is the white robe of Christts righteousness that gives the sfnner admittame into the presenae of the heavenly angels. . . . The idea that persona who are deformed rust be healed in order to be saved is a fable originated by same one who needs inward cleansing before he oan reoeive the seal of God. In the great day of God all vho are faithful and true will raoeive the healing touch or the divine Be~torer.~[In effeat, this testimony would have destroyed the theologioal bane of the soon-to-arise holy flesh movement. It destroyed the theologioal presuppo~itiomof Jones-Masgoner-Kellogg and all others who were build- their sobools of thought upon a wDivine Iamanenaew base.] Ellen Uhite to Stephen Haskell, Letter 218, 18991 "I am glad you rre where you are. . . . Ood has r people true as steel to prinoiple, but they are oonfused. They are walking like blind men. Help them, for Christ's sake, help them.' Ellen Uhite Diary, January 28, 1900: '1 oannot sleep past one o'oloak. The Lord is my helper. I mat take my writing and do what I am, for many things are to be written that .re essential to oome to our people in Ameriaa.~ Ellen Uhite Diary, Pebruwy 9, 1900: [I am] 'unable to sleep beaause I had so large a burden on my mind for the work of God in Amerioa.* Ellen Wte Diary, February 18, 1900: wOur eyes =st not be diverted from our Saviour. " gllen Vhite to Y C Sisley, Maroh, 1900, S49: "1 have been atmngly oonvioted that I ahould be at the next General C~nferenae.~ Ellen White to Stephen Haskell, April 5, 1900, 853-1900: '1 hope to meet you in Amerioa, for ue shall need all the help we oan possibly obtain. I dread going to America, but aannot feel free to say I will not go. I expeot to go, just how soon I know not.* Ellen White Dlary, June 10, 1900: *My lind is wrought up, and the oauae of God and what ought to be done in right lines troubles me wonderiul1y.w Ellen Uhlte Diary, June 15, 1900: "There are many things that I write that am miafaterpmted to rean sowthing entirely different fmm what I had in mind that I have thought 3C should be foraed to the oonalusion to write only those testimonies whloh will be in print and oome before all." Ellen White Dim, June, 1900: 'A deoeption has oertainly been on those who ought to have been wide awake to 8ee the great, gr~dwork to be done by the people who bear Oodla sign an represented in Ex. 31212-18. . . , I oannot sleep, Hy rind la not at rest. I awake at eleven o'clook with a warning given me. Ood cays, 'Tell my people that they rust be oautious. The enemy will oontrol minds that am not subdued by the grace of God. In times of teat and trial there will be those who will walk and work in straage paths. . . . If in these times of declension those whom I have in the prst sustained as .y instruments in doing .y work, do not ahoose to oarry out my purposes or to be freed from their delusion, make no oompromiae with them. Warn my people. . . . TUmorning, June, 1900, Ood hes been teaching me that we are not to dwell upon the differenaes vhiah weaken the ohur~h.~ Bllen Uhlte to Brother and Sister Haskell, July 4, 1900, H-105: 'There is danger of those in our ranks making a mistake in regard to reoeiving the Boly Ghost. . . . There is danger that original devisings and superstitiou iPLaginings will take the place of the Soriptures. Tell our people: 'Be not anxious to bring in something not revealed in the Yord. Keep olose to Christ .'n Ellen Uhite Diary, August 12, 1900, Mas. 95, 1900: '1 do not leave this uountry [~ustralia]feeliqg I h8ve worn out .y weloome by my means. Our believing brethren and sisters feel very sad over our leaving, and I regret them reem to be a neoesaity of 4 going. The pight of my will aomes from a deep oonviotion that the Lord bas a work He would be pleased to have m do in His servioe in Ameriaa. I am nearly 73 years old. There are letters ooming across the broad Paaifia Ooean making inquiries in regard to the rost trivial tbings in oustom and praotioes in ages in the past, and in regard to -me little trifling things 8a killing imeots and in regard to some persons teaching that none who have gray hairs will be saved; and there are some teaohing that unless all have faith to be healed of slakness they will not be aaved. Others teach that we must have faith to pray that the gray hairs may be ohanged, for they owot be sealed unless they have this ohange take place. a Ellen Uhite Diary, September 13, 1900: 'There are indioations that there is a work for me to do in bwrioa. Por months I have had a struggle to know wbat my duty is.' Ellen Uhite to A G Daniells, Oatober 14, 1900: 'There are ministers and workers who will present a tissue of nonsensioal falsehoods as testing truths, even as the Jewish rabbis presented the maxims of men as the bread of heaven. Sayings of no value are given to the floak of Ood, as their portion of meat in due season, while the poor sheep are starving for the bread of life. 'There seem to be a burning desire to get up something fiatitious and bring it in as new light. Thua men tw to weave into the web aa important truths a tissue of lies. This fancintl mixture of good that is belag prepared for the floak will oause spiritual oonsumption, dealhe, and death. hen tbose who profess to believe present truth come to their serums, whea they aooept the word of the living God just aa it mads, and do not try to wrest the Sariptures, then they will build their house upon the eternal Boak, even Chrfst Jesus. 'There are those who say, not only in their hearts, but in all their works, 'Hy Lord delayeth his a~mlng.~. . . I have a desire to dwell upon those subjeots whioh are essential for us all to understand. Fables have been devised, and men of little experienoe have woven these suppositions and falsehoods into the web. These men will one day see their work as it is viewed by the heavenly intelligences. Ye'have an abundanoe of weighty, solemn truth to proolair fron the word of God without allowing the mind to plan theories of human nothingness to pretsent to the flouk of God aa testing truth.' Ellen Uhite Diary, -ah, 1901, Mas. 21, 1901: '1 am awakened this mrning at one olclook with a message to bear to my brethren in Amrioa. I seemd to be in a meeting where there were a large number of ministers. The Spirit of the Lord came upon me, and I said, I have a message from the Lord to you. $1 oharge thee therefore before Ood . . . preach the word. , . . For tbe time will aome when they will not endure sound dootrine . . . and shall be turned unto fables.'. . . knwho are not established and settled in the present truth, who, haviag & superficial understanding of God's word, are ready to feed on fables, will work amng the ohurohes. They will present to the people a maas of rubbish, whioh would never prooeed from the minds of those possessing a knowledge of Jesus Christ. I have reoeived letters expnssing mat anxiety. Some one has been teaahhg those in our ohurohea that men and women with gray hair oannot be saved, with other foolish theories. It seems singular that those uho have their Bibles do not have a deoided message for tbose who teach these fables. . . . If our rinds are open to reoeive the truth, we shall not be misled by the false messages whiah aome to us. . . . I know that many men take the testimonies the Lord has given, and apply them as they suppose they should be applied, pioking out 8 sentenoe hare and there, taking it from its proper ~On~e~ti~n,8nd applying it a000rding to their idea. . . . hoh that purports to be a mesaage from Sister Yhite, serves the purpose of aiarepresenting Sister Wte, making her testify in favor of things that are not in aooordanoe with her lind or Judment. . . . When my ministering brethren or the lay members of the ohuroh, in order to awry a point, seleot a few sentenoes from words I have spoken or from a letter I have written, and use these sentenoee out of their aouneotion, they are doing me injustiae. . . . For my brethren to oatoh a word or expression that I ray make, and translate it to mean somthfsg I never meant hurts my soul mat oruelly. . . . I now wish to say to my brethren, I shall not feel at liberty to express either in oounoil meeting or in private oonversations that whioh I would be glad to say. I mst not give the least ohanoe for my words to be misinterpreted, and used rs a whip to hurt some of my brethren." Ellen Uhlte "To My Brat- and Sisters in the Faith, High and Afar Off," RH, A~ut13, 1901: "Letters have oow to me, asking in regard to the teaohing of some who say that nothing that has life should be killed, not even inaeots, however annoying or distressing they may be. Is it possible that my one olainrr, that Qod has given him this message to give to the people? The Lard has never given any human being auoh a message. . . . Satan knows that if he oan get men and women absorbed in trifling details, greater questions will be left unheeded. . . . The great questions of salvation are overlooked for some idle tale. I would say to my brethren and sisters, Keep olose to the instruotion found in the word of Gvd. . . . The life of Christ, His ministry and teachings,--that is the theme upon whiah we am to dwell. Ye have no the for empty, foolish talk. The keeping of hi's eo~lls~ndmentsis to be the subjeot of our oonversation adthe highest ahof our lives. . . . Erroneous theories, with no authority trom the word of God, will aoma in on the right hand and on the left, and to weaklings these theories will appear as truth whioh makes wise. But they am as nothingness. And yet many ohuroh members have bewme so well satisfied with oheop food that they have a dyspeptic religion. Why will men and women belittle their experienoe by gathering up idle tales and presenting them as matters worthy of attention? The people of God have no time to dwell on the indefinite, frivolous question8 whioh have no bearing on God's requirements. . . . Let us follow the revealed will of God. Then we shall know that the light we reoeire oo.es from the divine source of all true light.'

"DIVINE IM4A1JENCEU STAmNTS OF A T JOlJgS AND OTHERS, 1900-01

"The Third Angel's Message: The Faith of Jesua: Uhat Is It?, RE, hvember 13, 1900: "The rightsouanens of God, being the oharaoter--the very quality--of God, la nothing apart iron the very personality of God hl.mself, and oan not be had apart fro. the personality of Cod hlm~elf. Thus in Christ, by the faith whioh he exercbed in the world, it was Qod who waa manifest In the flesh, and wbo was reoonciling the world unto hlmaelf. And in the believer in Jesus, in him who keeps the faith of Jesus, it is still God manifest in the flesh; for it is 'Christ in you, the hope of glory,' and it is only Ood that is found in Christ. " [Jones] "The Third Angel1s message: The Faith of Jss~s,~EM, bvember 27, 1900: When Christ had thus emptied himelf, he was immediately filled with God; M, that 'God wa8 in Christ, reaonciling the world unto hlm8elf1 12 Cor. 5: 191; so that wherean of his own self he would do nothing, and did do nothing, yet Qod, wbo dwelt in bi., did lfghty vorks [John 14:lOl; so that, though he oould not speak of hlmnelf, the word6 whioh he spoke were in veq truth 'the Father's,' who sent him [John 14124; 12:49,50]; so that, in a word, he in thia world was Ood manifest in the flesh. 1 Tim. 3x16. *'Let this rind be in you, whioh was also in Christ Jesust who . . . emptied himself.' It will aooomplish in you exaatly what it did in him--it will empty yourself. And when thus you have emptied yourself, immediately you will be filled with W, even with a11 the fullness of God; so that while of yourself you aan do nothing, Qod, who duelleth ha you, vill work in you that whioh is well pleasing in his sight through Jesw Christ [Heb. 13t21; 2 Cor, 6:16]; em that Qod will be in you, both to will and to do of his good pleamre [Phil. 2:131; so that you will not speak your ova words, but the words of hb that rrenda you [l Cor. 2;12,13; John 3833,341; 80 that, in a word, Fn you it shall still be Ood manifest in the flesh. 'Oh, 'let this xfnd be in you, whloh uas a180 in Christ Jesus: who . . . emptied himaelf.' For this is the faith of Jesus. And 'here are they that keep . . . the faith of Jesus.'* [Jones] *The Third Angel's Heasage: The Faith of Jesus,* BE, Deaember 4, 1900: 'Vhen Jesus emptied himaelf, he beoame man, and Wd was found in the raa. Yhen Jesus emptied Uelf, on the one side man appeared, and on the other side God appeared. * [Jones 1 'The Faith of Jesus: The Haturn of Christ,* BE, January 22, 1901~*In delivering us from sin, it is not enough that we shall be -red from the sias that we have 8ctually oommltted; ve must be saved from aommittlng other sha. And that this may be em, there must be mt and subdued this hereditary liability to ain: ve muat beoome possessed of power to keep us from sinning-a powor to oonquer this liability, this hereditary tendenoy that is in us, to sin* 'All our sins ubioh we have aotually oommitted were laid upon Him, were imputed to Elm, so that El8 righteousness may be laid upon us, my be irputed to us. And also our liability to sin vaa laid upon Him, in His being made flesh, in His being born of a roman, of the 8- flesh and blood as we are.

0.. *And thus, just aa our sins aotually oommitted were imputed to Him, that His righteousness might be inputed to u8; so Hi8 meting and oonquering, in the flesh, the liability to sin, and in the sam flesh manifesting righteousnem, enable us in Bi., and Him in us, to met and oonquer in the fleah thla same liability to sin, and to .anliest righteousness in the same flesh. *Ind thus it is that for the sins whioh we have aatually aomuitted, for the sins that am paat, His righteousnesa is imputed to us, a8 our sins are imputed to Him. And to keep us from sinning, His righteousness is imparted to us in our flesh, .s our flesh, with its liability to sin, wan imparted to Him. 'Thus He is the oomplete Saviourr He saved from all the sins that we have aotually oommitted, and aaves equally from all the sins that we right oommit, dwelling apart from Hi..* [Jones] U ChapQUl, *Ths Ehuanitp Of Christ," BB, J~u~w29, 1901 [Quotea 22, 202: 'Is the sinless One, His nature reoolled from evil.']: What nature reooiled from sin? The answer mast, of neoessity, be His divine nature. Sin is mental, a produot of the mind. The mind of Christ oould not harbor an evil tbought, beaause it wa8 divine; therefore He did not sin. But that divine mind waa aonneoted vith a humn body, havLng inoorporated in it indwelling sin and all tendencies to evil. . . . In Bin life, therefore, is shown a perfeot pattern of an overoomr. As Christ, by unit* Ria diviaity with sinful flesh, overoaw, M, the alnner, by uniting his humnity with divinity, aan have his mind freed from all tendenoies to evil, spiritualieed and made holy, a perfeat overoomer, freed forever from a11 passion, aa was his hater.@ [Chap~an, aa did Jones, stresses "sinfil naturew of Christ, but oomes to the same oonolusions an R S Donne11 beoause of his "divine inmanenoem oonoepts.] David Paulson and U S Sadler, wDivine Healing," RH, February 19, 1901; "Health is God at work under the oonditions of obedienoe, and diaease in the ac~eClod at work under aonditions of disobedienoe. . . . Qodls power is at work in disease, Just the aa~eas in health; but by transgression we are aompedling Him to serve with our sins. . . . The healing power of God, whether Paaifested mentally, morally, or physioally, is the same. It requires the same power to heal the body that it takes to forgive sin. . . . The miraole of oonverslon and the miraole of health are identioal. They are but different manifestations of the sawr healing power." RH Editorial Statement, February 12, 1901: "The ortiales on Divine Healing, begun in this number of the 'Beriewlt will Znstruot in the truth all who read them. They are present truth; to lnstruot the people for the present time and for the time to wm." David Paulson, W Sadler, @DivineHealing Is in the Divine Word," RE, Feb- ruary 26, 1901: @Thedivine word, in all its form, has in it healing power, whether written in the Book, sketched in the skies, or written upon the fibers of muscle or nerve in the human frame. Uherever reoognized, God's word is a healing power. To obtain the healing which the divine word brings, it is neoessary that we should reoeive the Word; and In reaeiving the Word, we muat bring our lives into harmony with that life UHICH IS THE WORD [emphasis in original], even the life of Christ. . . . There is cleansing, aavfng, and healing power in the word of the divine Healer. As we oonsoientiously obey the life-giving prinoiples of the Word, that is, raLe them a part of our oharaoter, we thus obtain the healing whioh is in the Word, and whioh is inseparable from the Uord. . . . By oolppromising or antagonizing the divine Word, we are arraying ourselves in opposition to divine healing; for the only way that Ood heals either soul or body is by the Word; by the light and truth and life that we in the Uord. 'The words that I speak unto you, they are spirit and they are life.' John 6~63. Diuobedienoe to the word of the Lord means separation from God. Separation from God wane divoroement from the Fountain-head of life, and health, and heal-; and so the man who knowingly persists in manifesting a rpirit of disrespeot for the teaohings of the word of Ood, oan not possibly be a speoial channel through which Qod will ranifeat Ms healing paver on earth. Ood is the divine Healer, and the laws of God are a transoript of the ohat-aoter of the divine Healer. Consequently, my ran or woman who will oompromlse or antagonize the laws of God, either physically or spiritually, is fighting and opposing the very sowoe and essenoe of divine healing. . . . To preach divine healing in a way to benefit those who hear, means not- more nor less than to preach obedienoe to the divine Word, by faith--by the graoe and faith that Josue gives. Ood is the Healer, because He haa power to oreate. And aa healing is nothing mre nor less than oreatiag, Ood must first be reoognized .s Creator before He oan be reoognized as Healer. . . . Preaoh the Word, and divine healing will rurely accompany the message to those In whom it arouses a rpirit of obedience. . . . [Healing oomes] as a oonsequence of faith and obedienoe, and aooompanies the preaohing of the Word, aoaordlng to the gospel oomuiaaion." David Paulson and Y S Sadler, @Deoeptiveliiraoles and Lying YonderalWRR, Maroh 26, 1901t nLike their bter, thoae who believe never advertise theb miraoles. Oenuine miraoles are wrought as a result of the truth with which tbelr livea are permeated. They are the natural result of the presenoe in their lives of the mighty uorking power of the Wtsr Hiracle-W~rker.~ David Paulson and Y S Sadler, Valse Healing," RH, April 2, 1901: "The oause of diseam my have had its origin with the evil one; but the disease itself is an effort of our loving Father to save f'rom the direful results of the traasgression. In the language of affliotion, God is speaking to man, aak- hla to oorreot hla wrong habits of eating and living. . . . %tan does not have the power really to heal; for healing is a manifestation of oreatire power; it is the giving of life, and this the devil is unable to do." David Paulson and Y S Sadler, uCo~n8nd Unaommon Hiraoles,w RH, April 9, 1901; "The prinoiples that oontrol the physioal world lie parallel with tbose that oontrol the spiritual world. In a oertain sense, the smalleat oell ia the human body is endowed with something of that divine wisdom that is manifested througout the ~nirerse.~ David Paulson and Y S Sadler, "Pray to Be Bealed of the Cause as Yell aa of the Effeot," RH, Hay 12, 1901; "Those who can pray the prayer of faith are tho ones who have the faith of Jesus. And those who hate the faith of Jesus, the Saripturea declare, 'keep the aommandments of Ood.' Therefore, the prayer that has power to save the 8iok is s prayer of obedience as well as of faith. 'The one who has the faith of Jesus--who keeps the oommandments of Gad-48 aontrolled by that mind whioh was also in Christ Jesus; and therefore hls request8 of the eternal Father would be only those whioh the mind of the SOH WITHII HIM [emphaaia supplied] had reoognieed as right and oonaiatent for the Father to grant. The prayer of genuine faith ha8 in it saving powers beoauae it is but the expression of what the Saviour hl~~elfknow8 to be both right and possible for the Father to do." David Paulson and Y S Sadler, "'These Signs Shall Follow Them That BelieveptgRB, Hay 19, 1901: When a man bas aoqulred an absolute lnmmity against the sting of the serpent of sin, he will have also experietnoed 8uch a physioal regeneration as will enable him to resist the effeats of the serpent's sting aa readily rs Paul oould shake off the deadly riper. . . . If we will in faith aoquire a mlish for the pure water of life an well as for water free from a11 physical uontamination, Ood will so inoreane our spiritual and physioal vitality that if our 8nePlie8 foroe us to drink 'any deadly thing,' it will produce no ham1 effeats upon us.' A O Daniells to Y C Uhite, October 8, 1903 [Regarding a aonversation Daniells recently held with David Paulson]: "Be holds that there is a human element in the Testironies md in the Bible itself, and that W dwelling in us gives urr a knowledge and 8 teaohing that makes us judges of both the Bible and the Testiow>nies of what is truth divine and what is human and fallible.w

PRE-"HOLY FUSB" BVXDEICES OF R 3 DOliNELL'S TEACHIAO

B S Donne11 to 0 A Olsen, June 2, 1896: What will msbm ua to the favor of God? I answer, the proalamation of the Hour of Judgment, not of the dead, but of the living. Ye talk flippantly about reoeiving the Latter Rain, but we oa~otreoeive it, in its f'ullness, until we are judeed, md our sins are taken away from us and blotted out in the investigative Judgment. . . . The blotting out of sins, with the ohuroh, mat preoede the refreshing, or latter raln. How don't understand me to mean that probation closes at the time of the latter rain; [it ir] only with those who know the truth, or the ohuroh as it then stands. But with these it does close, and those who are ready are sealed, and those who rre not ready, or do not affliat their souls, uu, out off fmm among his people. . . . Preaohing is done by the ohuroh after its probation has closed, and probation closes with the ohuroh before it does with the uor1d.m [Donoell inoludes a multitude of Ellen White statements that he misinterprets to rupport his position.] "Sr. Vhite aays that we have been in the time of the latter rain sinoe the l4inneapolis meting [Quotes 1893 OC Bulletin, p 3771. Then we have been in the time of the judgment of the living righteous for mre than aeven years. Wkw to reoapitulate; lst, Ue oannot reoeire the latter rain until our cases have passed in judgment and our sins have been blotted out, and we are cleansed fmm all unrighteousness. 26, If we have been in the time of the latter rain for seven years last fall, and we oannot get it until our sins have been blotted out, then we have been in the the of the judwnt for mre than seven years. I man the judgment of the living righteous. I do not mean that it has begun, but that it ought to have been over, with the ohwoh, and would have been, had the ohuroh been ready for it. 3d, This is based upon the statement purporting to oome from Sr. Uhite, that we have been in the time of the latter rain ever shoe the Himmapolis meeting. Bow if this is so, what is the real message to the ohuroh today? Truly it is that we 8re in the time of the judgment of the living rahteous, and that repentance and the putting away of sin, oonfesslon, and affliotion of soul, the sanctuary, and the judgment ahould be preached. "lo perfeot his people Christ rust oome in the f'ullness of his spirit and dwell in them. This he will do in the latter rain, and those who are not ready for his 00- in the latter rain will never be ready for his ooming in the clouds of heaven. .This is the first tima that I have ever attempted to put these viewe on paper, though I have held them now for more than two years. . . . When I first saw these points I took them to Prof. Sutherland, and we atudied then out together, with a good deal .ore than I have here presented, and he endorses them. . . . It seema to me that some of these things ought to be presented at our coming oamp-meetings. I don't aak to be permitted to do it, but there are others who om, if they are not afraid to do it. You might ask what would they be afraid of? Yell, it will brhg the sifting, for there are many who will not aooept of them. "1 think you will find that Elder Jonas, A T, will endorse [these views] for I stated them to him, and he asked me to preach on the sa~eline at the Portland oampmeting and he arose when I ooncluded, and told the people that they wen, 80."

B S DO- Am THE CORE OF THE HOLY FUSE TBACHIlG

A foous upon the aotual teaohings of R S Donnell, president of the Indiana Conference during the holy flesh period, quiokly rsveala an emphasis upon a last-generation theology. In -tiales oiroulated throughout the Indiana Conferenoe duriag 1900, Donnell olearly emphasized his oentral foous: "To tbose who are preparing for translation the question with whioh we introduoe this artiole [i.e., 'Did Cbrist Coma to This Uorld In Sinful Fleshm] beoomes indeed an important one. In speaking of their oondition, and what they are to be when the Lord returns to the earth to gather up His people, 1 John 382 says; 'But we know that when He ahall appear, we shall be like Him.'" Doanell's teaching wan baaed upon hls oonoeption of what those awaiting translation had to become. Points oentral to his theology are taken from his republioation of his 1900 artioles in his publioation What I Taught in Ind ianaWr p 5: Wen oan oontinually do righteous acts only a8 OOD IS INCARNATE IN Tm;and it waa Qodls purpose from the beginning to DWELL IN EVERY CREATED BEI#O, SO THAT GOOD WORKS, OR BE HMSgLP, HIGHT ALUAY3 APPEAR I# TRE)I. But in sinful men Satan is inosmate, and Ood uld Satan cannot dwell together. The only reason why Ood does not dwell in man is beoauae sin is them, and in order for Ood to Pgain dwell in man sin must be eradioated. The body of Christ was a body in whioh Ood was inoarnate, and aa Ood and Satan oannot dwell together, the body of Christ must have been a body from whiuh even every tendency to sin mat have been wholly ~radioated.~[emphasis supplied] pp 5-68 [Quotes DA, 1171 ~lPrometernal ages it wae Ood's purpose that every oreated being, flwm the bright and boly seraph to man, should be a temple for the indwelling of the Crsator. Beoause of sin humanity aeased to be 8 temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the inoarnation of the Son of God, the purpose of heaven is fulfilled. God dwells In humanity, and through saving graoe the heart of .an beooates again His temple.' [Donnell oomments] This oertainly proves that Chribt dwelt in the same kind of flesh as do the brethren, the restored or sanotified ones. How clear it is from this statement that the oause for God's forsaking humanlty as His temple must be removed before He oan return and again oooupy it as was Hls purpose from eternity. This removal was wrought when Christ becomes inoarnate in human flesh, even in yours and mine; for oonversion is only inoarnation going right on, God being manifest in the flesh. And of this Christ was a perfeot sample, an exhibition of what the power of God, or Chriat dwelling in us would do for us. ' p 19: 'In the first Adam, all was lost, even the seed of righteousness. Uhen Adam sinned, divinity left hi., and the flesh or humanity stood alone. The Holy Seed wan lost; and now that born of Adam, flesh and blood, could not inherit the Kingdom of Ood. In order to save humanity, the Holy Seed, divinity and humanity aombined, mat be restored. This seed was found in Christ, the aeaond Adam.* p 20: WChrist8anature wan a divine human nature. A nature whioh, prior to the new birth, has not been possessed by a single son or daughter of Adam shoe the fall.' pp 24-5: Question: 'Do you teaah that oonversion embraoes both the mind and the body, ao that the body 5n this life is filly olearmed and is brought baok to the oondition of man before the fall, or is this a work that begins now, and is aompleted at the reaurreotion of the jut? [R S Donnell responselt Yes. The lind surely, and alao the body, 80 far Its life or aotions are oonoerned. . . . With the resurrected every imperfeotion will be left in the grave. Thus they will be ready for the finishiqg touch of immortality when Jesus oomes. The 144,000 mat also be ready for that finishing touah, and the perfeotion neoessary for its reoeption must be attained in this lifrmw p 25: Question: WJ you teach that those who fully appmpriate the offer- ing of Christ by faith will never pass under the domlnion of death, and that the reason men have died and do die is beoause they have failed to grrsp the fillness of the gospel? ilinswer. Upon this question muah might be said. Surely no one will be translated without translation falth. . . . How many among us really even bope to live until the Lord ooms? And how many oan we expeot to have faith in a thFng that is seldom, if ever, preaohed? . . . Me are told that Enooh is 8 type or the translated ones. How, if it took faith to tranalate Enoah, we need not to be very uneasy that anyone will be translated who does not have the faith. I TEACH ?BAT THOSE WHO FULLY APPROPRIA'IE THE PUUER OF THE OOSPBL OF CHRIST lEED HOT TO DIE. [emphis added] . . . As to what men right hare attained unto in the past, 8y burden do98 not rest. Bow is the time for the Laodioean or oleansing massage, and the gathering out of those who are to be translated when Jesus oomes. . . . Uhat ns it that oaused a11 other8 in hoohls day to go into the grave instead of being translated as he was? Yaa it not beoause they failed to make the pmparation that Eaooh made? Then know that the same failure will oauae men to miss translation in this generati~n.~

REPORTS AND DESCRIPTIOAS OF TEACAIBG Ill INDIANA, 1900-01

Ida V Hadley to Ellen Ute, June 1, 1900: "CIy husband and I stand alone openly, as far aa the ministry of the word is oonoerned, an to this so aalled 'IJeu Light,' which is sprung up, and preparations being made to thoroughly present to the whole state [of Indiana].w )Irs Hadley sent the following questions to Ellen Uhite. They all uem apparently related to teaohings in Indiana; "1. Mas Mary's body made holy, sinless, ia her flesh, before oonoeption, so that Chriat was born from slnless flesh, and His own body sinless flesh of itself? Eeb. 10x5. '2. Mill any one give the Loud Cry [Rev. 181 only those who will oompose the 144,000? [sic] "3. Does John 14:12 [doing greater works than Christ] refer only to the 144,000? .4. Does 1 John 382 [shall be like Him, for we ahall see Eim as He is] refer to the time of oonversion or to Christls second oo-? "5. In 'Healthiul Living,' 36 ed., p 17, seo 35 [lOodls lau is written by hla own finger upon every mme, every mrsole, every faoulty whioh has been entrusted to man1], these brethren say rema that the flesh, by the law, is made boly, sinless lfmm top to toe.' Is it3 '6. Is it Bible dootrine that men need never have died, but all been translated, if they only had graaped the ltranalation faith.' That that was why Bnooh and Elijah was tranalated beoauae they grasped this act, rather than othors? Job 11 t 26 [Uhoever live8 mnd believes in He, shall never die]? "7. Is oonversion a ohange of flesh, from sinful to sinless? '8. In Xatt. 9: 17 [new wine b new bottles and both are preaemed] , does the MOM 'bottles' represent the hearts, or the literal flesh-the whole body? "9. Has the word lbeliefl a deeper signifiaanoe than the vord 'faith1? nlO. Are we to get the idea from the [Ellen White] statement in the 'Review,' February 27 that 'Qod would have his people oonverted in 19001 that probation ends this year with His people who give the message? [R 8 Donne11 frequently quoted this Ellen Vhite statement from the February 27, 1900, RH: 'The Lord oalls upon his people in 1900 to be oonverted. The Lord oan not purity the soul until the entire being is surrendered to the working of the Holy Spirit. 'I "11. Could the kingdom of heaven have been set up when Jesus was here if the people of God--the Jews--had been ready, had aooepteul the masage of John the Baptist? "12. If John the Baptist had been permitted to live and go on with his work, would there have been then 144,000 purified pieoes of humanity, ready for translation, and the work finished up 1900 yrs. -03 n13. Is it possible for us to rrrive at that plaoe in our axperienoe where we do not always hare to be overoo~ers? '14, Ia it r frot that we have no plroe to oall people to until we have reoeived the Lmdioean Message, and it oleursed us, it be* the Loud Cqof the Third An@? Rev. 18:4. '15. Is it possible to get where we will not be tenpted fma within, before Chrirt oomm? '16. Do the soriptures teaoh that them is a differenoe between born sons and adopted sons; that adopted sons go to dust, and born sons are translated? .I?. Does not Jar. 15t19 [take forth the pmoious from the rile] with other rorlpturea, teaoh us that them should be oaution used An mingling with the ohumhes that Qod oalls Babylon? m18. Does 1 Cor. 6r19 [body aa temple of Holy Qhost] have bearing on the thought of rialess flesh?" [It mema apparent f'ron the thrust of these questions that the oore of the Indiana apostasy dealt with laat generation preauppositionn and fooused internally rather than upon Christ or His nature. Questions 2 to 18 all foous upon believers, not upon Christ. Question 1 bsoanm relevant only in its prasuppositiom about what the believer who would be translated must beoom.] 0 S Hadley to Ellen Uhite, June 1, 1900; "The ratter is affeoting seriouly tbe oonferenoe of the State of Indiana--to say the least, and it oarnot, it seemu to me, be passed by lightly nor settled to the glory of Ood without r direot answer over your own sigaature, beoause when an mwer oomes in any other way it is ignored. 'The ratter is this; the President of this oonference for about EIX mntha, has been preaohhg and pushing ministers forward mag the ohurahes wbo with teal preach that rcrassge known 88 tho Laodioean manage declaring that that mermge i8 suoh a oleamsing message that it cleanma the flesh of all sia and aini\rlnens and all rinful tendenales so that 'the entire body, from the orown of the head to the soles of the feet ir sinless, holy1 . . , I begged to 'let us settle the question by formulating questions involving these questions at issue and send to Sister Yhite so that we may be united.' The answer -8 Elder B S Donnell van 'I'll not do it. Uhat18 the use when we have it hero in the Bible and Testfionie~l~~ R S Donnell, 'The Indiana Ca~mp-Heeting,~RE, July 10, 1900 [Announcing forthooming Indiana oarpmetingslc While dootrinal rubjeots vill be presented with earnestness, the real objeat to be attained is the oonrersion of every soul. In the first-page article of the Review of Peb 27, 1900 [by Ellen White] we mad this pointed rtatematt "She Lord oalls upon his people in 1900 to be oonrerted. The Lord OM not purify the soul until the .ntW being is surrendered to the vorkiqg of the Boly Spirit.' [Also quote8 another Ellen Uhite statement; ,The awnof Oodlr mrcy will soon be ended,']. Q A Irwin to Y T Knox, July 22, 1900: *In regard to Indiana, will say that the fanatioism I understand, is rtill go* on to a oertain extent. Brother Breed has gone down to one of their looal oamp-meetings to be held at Sullivan. . . . Ee felt tbough he wrs mng a lot of Salvation Iny people, rather tharr Seventhday Adventirts. I presume that the thing will have to in a nurure run its wurse, 88 we .re not in a position to do moh until their general meting, when we hope to be on hand in pretty good force, and in a quiet way undermine their false theories that bare oaused the orate, and let the bottom dmp out of it.' A J Breed to Cl A Xrwin, July 22, 1900: wBro Donne11 has b-n in ow tent during the servioe of the forenoon, and I have had r ahanoe to talk matters over with him, and from what he says he is oonfident he is right, and brings up the Bible and Testimonies to prove hls position. . . . Bro Donnell spoke in the afternoon, md followed sometthing of the line of so moh interest in Ind. at thls time. I COULD SEE HOTHINO ESPECIALLY IN IT MORE THAI SIXPLY JUSTIFICATIOR BY FAITH, POT IJ? ANOTHER VAT. [Tun statamnt seem to illustrate bow deeply imbedded and widespread the aberrant theology had beoow. Breed waa in oharge of denominational work In )2iohig.n, Uisoonsln, Illinois, Indiana, Ohio and Ontario. h$hsis 1rupplied.1 . . . It is not so mob of what they are preaahlng as the way they are doing it, that is as far rs I have now heard. . . . I find generally this mve is being oarried throughout the state, and instead of bav- tents in the field as other oonferenaes do they have none, and the rinlaters &re am~ngthe ohurohes, prlnoipally oarrying what they oall the Laodioean message, and the truth for this time.' Betty B Well to Ellen White, September 10, 1900: "Have arrived on the Xndiana oamp ground sinoe writing the above. The spirit here la new to m; but Eld HCaukelll says he knows it well, that he haa not aeen it for twenty years before. He oalls it a wild spirit, one of the hardest. He says it is the old spirit of blind Sammy Bandooak. Perhaps you will know what that is, I do not." [Indiana seem to represent the fanatioal fruition of an aberrant theology that waa permeating the denomination.] B H Baskell to Sr Sarah, SeptelPber 17, 1900; We are in the atrangest meetings I aver attended in my life. Eld H say8 he saw it in the past; but it is new to me. . . . They ohant amen8 and 'Praise the Lord,' 'Glory to God,? just like a Salvation Army servioe. It is distressing to one's soul. The dootrlnes preached oorrespond to the rest. The poor sheep are truly ooniUaed. E B Well to Ellen Uhite, September 22, 1900: 'I oan not help bslieviag that the Lord will lceveal to you this poor oamp a8 it waa today. . . . At the 01088 of the Sabbath, Elder Baskell talked and rtmrok the first note against the 'boly fleah.'. . . The next early mrning meting, Brother Donne11 spent all the early morning hour atating their po8ition, saying it was the Hlnneapolis Conference over again, and It would hare to be disousssd. After he finished Elder Haskell got up and said we had not oo# dovn for oontmversy and did not intend to have any, that he had 00.e to prcraoh the same message hem that he had preaohed In other plaoes, and that for the Lordls aake he hoped they wuld feed the strangers that were aondng out to hear the truth and not give them suoh stuff as they had the lsst few nights. . . . THEY HID PRELLCHED lTRAISLATIBO FAITH,' TFUT IF ONE BECAME 'HOLY PLBSB' LXB CBRIST TBBT COULD ROT SgE COBRUPTIOB ART MORE TM1 HE DID, TEAT THEY WOULD LIVE TO SEE HM COIB. [Here is the oore of the boly flash tarohing. The foous is not upon the nature of Christ, but upon the ooncept of what a oandidate for tranalation had to beoom.] I felt that if I went and helped at the altar, after that sermon, I would be plaoing myself on the side of what I thought was gmss err. . . They garbled the testimonies no in the sermons, that many were on the polnt of throwing them over, and I feel God helped me to strengthen a good many. . . . Uelll today was the Sabbath. . . . Elder Haakell pmaahed on the rise of the work, and during his sermon told what the doctrlne of 'holy flesh1 and 'moral purity1 had done In the past. The Lord helped him, and my oaae and said that rermon warr worth all the trouble of ooming to the oaap. Be urged them to stay by the old ship and ride safaly into harbor. . . . I have never reen anything like thls before, md my heart aohes for the poor sheep; but it would do your heart good to hear nome of these old saints express theruaelves. They are as straight as a bee line, not moved by 'holy flesh1 nor 'translation faith'; they know God, and .re not mved. . . . Elder Haakell says he dreads for you to met all the troubles over here for fear it will break your heart to see all of it.w company held with a firmer grasp by a certain number of the leading ministers, than they are held in Indiana. Brother R S Donne11 is President, and they have an experience in getting the people ready for translation. They call it the 'cleansing message.' Others oall it the 'holy flesh'; and when I say the 'cleansing message' and the 'holy flesh,' no doubt these terms will bring to your mind experiences that illustrate what we saw. . . . There is a great power that goes with the movement that is on foot there. It would almost bring anybody within its scope, if they are at all conscientious, and sit and listen with the least degree of favor. . . . When they would come in with their effort, they would present what they called the Laodicean message, quote from your Testimonies and the Bible, and use them in a way that perfectly frightened the poor sheep. I never saw such confusion in my life. I have been through scenes of fanaticism, but I never saw anything like this; and yet in their preaching they would preach many good things, and state many truths. . . . [On Sabbath] I took up the history of this work, and related how we had met things of this nature before, and what the outcome of them all had been. One of their great burdens is moral purity (which you know all about), and 'holy flesh, ' and 'translating faith, ' and all such terms, which carry the idea that THERE ARE TWO KINDS OF 'SONS OF GODf--THE 'ADOPTED' SONS OF GOD, AND THE 'BORN' SONS OF GOD. THE ADOPTED ARE THOSE WHO DIE, BECAUSE THEY WILL NOT HAVE THE 'TRANSLATING FAITH.' THOSE WHO ARE BORN, GET 'HOLY FLESH,' AND THERE IS NO SIN INSIDE OF THEM, AND THEY ARE THE ONES THAT MILL LIVE AND BE TRANSLATED; AND, AS THEY SAP, THESE WHO ARE 'BORN' SONS OF GOD ARE NOT 'GOING TO HEAVEN ON THE UNDERGROUND RAILWAX,' MEANING THEY ARE NOT GOING TO DIE. . . . [Emphasis supplied. Focus again is not on Christology, but upon presuppositions relating to a last generation awaiting translation.] "Brother Breed preached in the afternoon; but before he preached, I got up, and told them plainly that I had heard the report that had gone over the ground, that I believed as they did, and I wanted that they should distinctly understand that I thought that this was a sideshow, and that I had no sympathy with it. Brother Breed preached, and read your Testimonies where you had warned the people against all such moves. That brought a ariais. But I never saw such a sight as we had between his meeting in the afternoon and their half-past seven meeting at night. They came into my living tent, as though they were frightened,--some crying, some afraid that they would sin by rejecting it, and some afraid of the doctrine that they preached. . . . Now I do not know as I have correctly described this; for I do not know what kind of words to use to describe it; but it was an awful bedlam, and I am glad that we got out of it alive, and have gotten back to Battle Creek. I think Battle Creek is an awful hard place, but a man can breathe here, while that atmosphere down there la stifling, and those poor sheep--they are like a flock of sheep that have been chased by prairie wolves, and they are afraid of the judgments of God as they are presented by the ministers, except a few of the leading brethren. . . . I think if a people ever needed a testimony, a fresh one, it is the oause in Indiana. . . . The old standbys [pioneers] keep out from this movement. . . . I have no doubt, however, but that the Lord will open up the whole scene before you; and for the sake of the poor sheep in Indiana, I pray God that you may have a testimony to send to them." Stephen Haskell to Ellen White, September 25, 1900 [2d letter]: "Perhaps I should have said something more in reference to that movement in Indiana. They claim that it has done wonders for the people. . . . They claim that wherever they have preached, individuals have been converted; so there has been quite a large increase in the Conference during the year. . . . It is the greatest mixture of fanaticism In the tmth that I ever have seen. . . . Their point of theology in this particular respect seems to be this: They believe that Christ took Adam's nature before he fell; so he took humanity as it was in the garden of Eden, and thus humanity was holy, and this was the humanity which Christ had; and now, they say, the particular time has come for US to become holy in that sense, and then we will have 'translation faith,' and never die. They have gone through the country, so the brethren have said, with their musical instruments, and they give the impression to our brethren where they labor, that the Laodicean message is to be revived, as you have said in the Testimonies; and they say this reviving of the message will cause a separation, and so those that do not see light in it are the ones who are separated from the church; and those who do see light and get freedom in it, the way that they preach it, they are the ones that are going to live and go through without tasting death. It is a mixture of truth and error, with much excitement and music. . . . Such a company of starving sheep I have never seen! . . . I am sorry to pour forth these things into your ears; but it seemed that after all you must hear about it, you would like to hear how we looked upon it. The strain of the few day8 in Indiana I feel very sensibly now. " H H Haskell to Ellen White, October 20, 1900: "1 had felt a little worried ever since we left Ind. for fear we were a little too straight on them. Your letter cleared up my blues and made me feel like fighting more battles. I told Eld H this morning I wished we were in some foreign field where the air was not so thick with reports of trouble, sorrow and false doctrine. . . . Eld H has given a Bible study each day since the Council [General Conference Committee meeting]. He has urged them to keep on the old platform and become so familiar with the Sanctuary and foundation principles that they can detect false doctrine. He has tested some of the new light being preached by the Sanctuary and showed them by example as well as precept how to test new light." [Note that the Indiana situation seems to be seen within a perspective of widespread, aberrant theologies that were challenging the entire denomination.] General Conference Committee Meeting, October 30, 1900: "The brethren of the Indiana Conference committee were then given opportunity to express themselves relative to the decision of the General Conference Committee [requesting R S Donnell to resign as president of the Indiana Conference]. They were unanimous in dissenting from the decision of the Committee, so far as the resignation of Elder R S Donnell was ooncerned. They desired to have opportunity to prove themselves, and expressed a willingness to correct themselves so far aa the Testimony is concerned, and do what they could to counteract any movement that is detrimental to the best interests of the cause both in Indiana and in general. . . . The Chairman [O A Irwin] desired to know the mind of the Committee, since they had heard the remarks made by the brethren from Indiana. It was the unanimous opinion of the GCC that the propositions relative to the resignation of Elder Donnell as president of the Conference, should be adhered to. Eowever, if the brethren from Indiana dissent from this, it was thought that they should take the responsibility of the matter themselves, which they elected to do at the the that they met with the Committee." Stephen Haskell to Ellen White, October 31, 1900: RYour letter [October 10, 19001 was received a few days ago and I was glad to receive it I can assure you. I was fearfkl I mlght have said too much, or what I ought not, or not have said enough about that Indiana matter and your letter relieved me. I had no questioning about the spirit at all but there are so many of the leading brethren when there comes anything like a crisis aa there is over that move that are wavering that it makes a person feel like getting out of the afray. What I mean about the leading brethren is what has developed since. At the wunoil, or ainoe, Brother Iruin read what you aaid about fanatloism to Donnell wbo is president of that oonferenoe. Be said he thought your tatstirony wan all right but it did not hit them. Then the antire wmmittee was sent for and they oaw up and there were two or throe aessiona. They were all of the mme ed, namely, that the testirony was all right .ad they thanked the Lord for it but it did not man them for they had not gone to the full extent of tbose in the early history of this work. And then they mid if it mant them why did the Lord not uend it dheot to them, eta. They said however they should go horn and try to right up. The Conferenoe oommittee [QCC] advised Brother Donnell to resign but he did not see my light in it, and bis oonfemnoe oonmittea did not see any light in heving hi. resign. . . . Someti#rs I have thought we here at B.C. [Battle Creek] are like the man who lnquimd whioh of tw roads to t8ke1 md the answer wa8 'take either one and you will wish you had taken the other.'. . . You ape& rrs though you were sorry that people made auoh use of the tasti.oaies in quoting them to prove every point they wish to make. You need not worry over that. For it iu the same way they use the Bible. . . . It han seemed to me that it is of but little uae to try and stem the ourrent of errors that is sown all among our people. Satu is only waiting for the living testimony to beoome quiet and then the mltitude of voioes would spring up like mushmons all over the ~ountry.~ O A Irwin to Ellen Uhite, Hovember 4, 1900 [Regarding "the work in Indiana, and the aommunioation that you sent to Elder Haakell, a oopy of vhioh you sent to meu]: .At the olose of the Council, we had m interview with Bmther Donnell, the president of the Conferenoe, In regard to the oourse that they had pursued the past eurmsr; but before the interview, I took him by himaelf and read to hi. that portion of the letter that pertained to the work in Indiana. Be listened very attentively and rcrspeotfully, and rt the olose maid he felt glad that the oommunioation had aome, rs it would be a warming to God's people not to fall into suoh 8 oondition; but he said it had no bearing upon the work in Indiana, boause they did not do any euoh things. I tried to show Mm where I tbought that it did have a direot bearing. mile they had not gone to the extrem of what was atated that you had seen would take plaoe, yet they had gotten started, .ad should they continue, by another aunmer they oertainly would arrive at that point. "In oonrrultation with tha GCC, it was thought best to suggest to Elder Donnell that he resign the presidenoy, so that we right put in some other man who had not been oonneoted with the extreme movement, .ad who would use all his influeme, with Brother Breed, to right up matters. But to this Donnell would give no definite reply until he oould oonsult his Committee. Be sent for the Indiana Committee to oom to Battle Creek, and we had m interview with them, in aonjunction with the OCC. I read the oolarmnioation to the reabers of the Conittee; and while some of them expressed themselves that they had never felt fully satisfied in regard to same things that had been done last summer, yet they did not aee that the oommnioation desoribed tbeir oondition. They would not willingly oozwent to Brother Donnellla resigning, but they aaid tbis, that they would willin& right up those thiqa, and espeoially that ubloh pertained to the mio; and they requested that they might be given a ohanoe. They also requested that a oopy of the Testimony be plaoed in their hands, that they might know exaotly what it did say. But from what Elders Breed and Hadcall told me of the way in whioh Bmther Donnell uaed the Testirronies; namly, muling a sentence, and then oomenting ten or fifteen minutes upon it, I did not feel me to plaoe the oommniaation in tbeir hands witbout your ~nsrnt.~ BLLEl VHXTE REACTIONS TO HOLY FLESH TEACHING

Ellen White to Stephen Rankell, Ootober 10, 1900, El-132: 'The things you have desoribed M taka plaoe in Indiana, the Lord has ahown me would take plaoe Just before the close of probation. . . . The senses of rational beings will beoome so ooniused that they oannot be trusted to Weright decisions. . . . This is in invention of Satan to so oover up his ingenious methods for making of none effeot the pure, sinoere, elevating, ennobling, sanotifyfng truth for thls tlm, Better never have the worship of Ood blended with music than to use ~nrsioalfnstmments to do the work whloh last January waa represented to me would be brought into our oaap-meetings. . . . Those partioipating in the supposed revival reoeive irpressionrr whloh lead them adrift. They oannot tell what they formerly knew regardfng Bible prinoiples. No encouragement should be given to this kind of worship. The same kind of influenoe oame in after the passing of the time in 1844. . . . There waa a belief that the dead were raised and had asoended to heaven. The Lord gave me a message for this fanatioism; for the beautiful prinoiples of Bible truth were being eolipsed. . . . They talked about holy flesh, they said they were beyond the power of temptation, and they and shouted, and made all manner of demonstrations. Theme men and women were not bad, but they were deceived and deluded. [Obviously Christology was not r faotor In the situation Ellen Yhite is describing. 'Strained views of sanotifioationl obviously was.] . . . Satan was mlding the work, and sensuality was the result. . . . Satan's agents were working vigilantly to make use of human minds in ringling the truth with tams and indeoent praotioes, to brw a st* upon the truth and make it of none effeot. I will not go into all the painful hl8tox-y; it is too muoh. But last January the Lord showed .e that erroneous theories and methods would be brought into our ormp-meetings, md that the history of the past would be repeated. . . . The third angel's mesaage is to be given in straight lines. It is to be kept me from every thread of the oheap, liserable inventions of renls theories, prepared by the father of lies, and disguised aa was the brilliant serpent used by Satan as a Wium of deceiving our first parents. . . . Thorn things whioh have been in the past will be in the future. . . . The itohing desire to oruinate momthing new results in strange dootrines. . . . kch of that whioh today is oalled testing truth is twaddle whloh leads to a msistanoe of the Boly npfrit. . . . I am at times mule very sad aa I thlnk of the use .sde of the testimonies. . . . The only safety for any of us is to plant our feet upon the word of Ood and study the soriptures, raking God's word our oonstant meditation. Tell the people to take no man's word regarding the testimonies, but to read them and study them for themmlves; then they will know that they are in harmony with the truth. The word of God ir the truth. . . . Muoh is being said regarding the impartation of the Boly rpirit, and by son this is being so iaterpmted that it is an -Jury to the ohurohes. . . . Every true aearuher of the word lifts his heart to God, imploring the aid of the spirit. And he soon disuovers that which oarries him above all the fiotitious statements of the would-be teaoher, whose weak, tottering theories are not rustained by the word of the living God. These theories were invented by .en who bad not learned the first lessons, that God's spirit and life uur In his word.. 1901 OENERU COWERBRCB SBSSIOI AND HOLY FLESH l4mNT

Some writers, in their oonriotion that the dootrine of the Inoarnation urs oentral to the holy flebh movement, have noted that Ellen White, in her oondemnation of the roremnt, never disoussed the issue of the Inaarnation. They .snort, however, that the day prior to Ellen Uhite's oonderaation of tb movement, E J Vaggoner oonfronted that issue and thus negated Ellen Yhite's need to address that partioular issue. Botioe this Ellen Yhite evaluation of Maggonerfa teaohings at the 1901 ression, however: Ellen Uhite to A G Daniells, Deaember 14, 1903, D-269, 1903: .I have often been warned againat overstrained ideas of sanotifioation. They lead to an objeotionable feat- of experienoe that will swamp us, unless we are vide awake. . . . During the Oeneral Conferenae of 1901, the Lord warned m against sentf.ents that were then held by Brethren Presoott and Vaggoner. Lnstruotion uaa given n that these sentiments reoeived have been as leaven put into meal. Hany minds have reoeived them. The ideas of some regarding a great experienoe rupposed to be sanotifioation have been the alpha of a train of deoeption whioh will deoeire and ruin souls of those who reoeive them. Beoause of some overdrawn expressions frequently used by Brother E J Maggoner at the Conference, I was led to spak words intended to oounteraat their influenae. . . . I was oharged that I was not to hear their words for they must lead from the truth md righteousness, and will oarry out into prautioe unless they ohango their sentiments to their doing strange works, Satan ia leading them. Listen not to their ~enti.ents.~ E J Waggoner aeroron, given the ereniag prior to Ellen Uhitelrr oontrontation with the holy flesh movement, April 16, Oeneral Conferenoe 1901 Bulletin: w[Christ] established the will of Qod in the flesh, and established the faot that Oodlr will may be done in lay human, sinful flesh. . . . Uhat was the body that was prepared for him in whioh to do the will of Ood? Evem body, your body, and 4 body, is prepared by God that Christ may do the will of Ood in it. For what purpose am we 8llowed to oon into thia world? Uhy are we here?--That we might do the will of God. hw, our hope, our only hope, is that thla body waa prepared solely for the oooupancy of the Lord Jesus Christ, who, through the eternal spirit offered himself without spot to God, and that is hope enough. . . . .This wonder must be worked out in sinful man, not rimply in the person of Jwue Chriat, but in JESUS CHRIST BEPRODUCED AHD MULTIPLIED IH TEE THOUSAISDS OF HIS POUOVBRS. SO THAT HOT SIHPLI IB THE FEU SPORADIC CASES, BUT IE THE UHOLE BODY CJ?' TEE CHURCB, THE PERFECT LIFE OF CHRIST HILL BB HAHIFBSTKD TO TEE WORLD, and that will be the last orowning work whioh will either save or oondemn men; and mater testimny than that there ia not, and oan not be, beaause there is none gmater than 006. Uhen God is manifest uong men, not sirply aa Ood apart from ran, but AS OOD Il CUH, ruffering all that rn suffered, subjeot to arezything that .pn is subjeot to, what greater power oan be mmifested in the universe than that? . . . Uhat is the body? The ohuroh is his body. . . . Uhat is thia body for?--IT IS FOR CHRIST TO DUELL IH [emphasis supplied]. . . . Vie an to be rimply the liviag manifestations the embodiment of God's Spirit. . . . He, by that all-pervading Spirit, om think in us. . . . Don't you see that when the Spirit is thus reoeired, to be the animator of our fraae, when the brain is rectogaited only .s the agent of the thought of Qod, and that the Splrit is to thlnk through that brain, then it will not be our thought, but Qod's thought. Oh, what 8 hlgh range of thought we rhall hare then1 . . . You have the power of the .ind to oontrol the body; and that is the leuson that you and I bare got to learn in this world, if we we among those wbo uu translated, who stand rs Oodts great sign to the universe, who #tad as the perfeot algn of his oolPirrg--that is, his mifeatation hem in the flesh-you and I rust learn that perfeot 8ubmission to Ood, that perfeot yielding of the body to him, that perfeot reoognltion of the faot that this body is not our body 8t all, but it is Christ's body, and we muat resign all right to it. . . . *You and I like Christ-nay, not you and I, but Chrirrt ln us,--ray bay, '1 .delight to do thy will, 0 my God.'. . . Ve are to be possessed by him, possessed by the Spirit of God, so that his mind is ow rind; 88 he thinka, we aat. That is possible. . . . Cod gives us his life, his spiritual life. . . . Ve never can get so moh of the life of God that we oan dispense with it, and live by ourselves alone. . . . 0, may Qod help uu to see some of the glorious possibilities in the gospel. Ellen Uhite, 'Regarding the Late lbvemnt in Indiana, Qeneral Conferenoe Bulletin, April 17, 19018 The teaohing given in regard to what is termed 'holy fleaht is an error. A11 my now obtain holy hearts, but it is not oorreot to olaim in this life to have holy flesh. . . . If those who speak so freely of perfeation in the flesh oould see things in the true light, they would reooil with horror from their presumptuous ideas. In showing the fallaoy of their assumptions in regard to holy flesh, the Lord is seeking to prevent men and women from putting on his words a aonatruotion whioh leads to pollution of body, soul, and spirit. Let this phase of dootrlne be oarrled a little further, ad it will lead to the olair that its advooatm am not sin; that shoe they have boly flesh, their aotions are all boly. . . . [Hardly a fooua upon the Inownation, but rather upon those raking 'false claims of sanctifioationt I .And while we oan not olaim perfeotion of the flesh, we may have Christian perfeotion of the soul. Through the aaorifioe made in our behalf, sins may be perfeotly forgiven. Our dependenoe is not in what .an oan do; it is in what God oan do for ran through Christ. . . . Ve ars not to be anxious about what Christ 8nd Qod thlnk of ua, but about what (iod thWs of Christ, our Substitute, . . . *I have been instruoted to say to tho- in Indiana who am advooating strange dootrines, 'You are givlag a vrong mld to the preoiou md important work of God. Keep within the bounds of tbe Bible.'. . . When human beas reoeive boly fleah, they will be taken to heaven. While sin is forgiven in thla life, its results are not now wbolly removed. It is at his coming that Christ is to 'ohange our vile body.'. . . . "1 have been Lnstruoted by the Lord that this rovetmnt in Indiana Is of the same oharaoter ur hare been the movements la year8 past. . . . In the period of disappointment after the passing of the the in 1844, fanatloism in various forma uurse. Sore held that the reaurreotion of the righteous dead had already taken plaoe. 1 was sent to bear a measage to thorn believing this, PLI I am now bear* a message to you. They declared that they were perfeated, that body, soul, and spirit were holy. . . . They deold that as their flesh was purified, they were ready for tr~nslation.~ Ellen Vhite, *A Testimony Qiven to the ninisters at Qeneral Confernnos, April 17,' OC Bulletinr 'God hes left a few of the old pioneers who know something of the fanatioiam which existed in the early drys of this wssage. . . . Here is Brother Haakell. He knows something about it. . . . Then there is Brother Corlisa; I speak of him beeause he knows something about fanatioiam, not only in the early days, but in our later sxperlenue. Let every one of us remember the men of gray hairs. . . . I have oome a long way to bear this testimony before the oongregation which was presented to me before I left Cooranbong. If this had not been presented to me, I should not have been here today." J H Kellogg, wIllustrated Stereopticon Lecture," April 18 [the day following Ellen Whitels condemnation of the Indiana movement]: "I have been asked to talk to you tonight on the question of the divine life in man. . . . God goes down into the depths of sin in order that he may bring us back again. He stays with us in our sinning and wrong doing. Oh, it seems to me that that must appeal to us--tbe fact that God is dwelling in us, and is serving when we sin. . . . God la in me, and everything I do is Godvs power; every single act is a creative act of God." Ellen White Sermon, "'She Unity of the Spirit," May 6, 1901: "1 want to tell you about our Conferenoe in Battle Creek. It was a great trial for me to leave my home in California and take the long Journey across the continent. And to save me this Journey in midwinter, the brethren decided to hold the Conference in California. But in the night season I was addressing congregations in Battle Creek. The Spirit of the Lord was striving with me, and I knew that I must go to Battle Creek. Therefore it was decided to hold the Conference in that place. . . . After the Conference it was proposed that I visit Indianapolis on my way home. I was so weak that I feared I could not do this. I had slept but little for three nights. But I decided to trust in the Lord for strength. . . . While I was praying, peace and comfort from on high came to me. I rose from my knees quite ready to go to Indianapolis. . . The Lord's blessing was with me all the way, and he helped me to speak twice to the church In Ihdianapoli~.~

ELLEN WHITE CONFRONTS HOLY FLESH THEOLOGY IN INDIANAPOLIS

After the 1901 General Conference Session, Ellen Uhite again confronted the theological presuppositions of tbe boly flesh movement. She did ao at the Indiana Conference Session that met from Hay 3-5, 1901. At that session she made the following introductory statement: nDuring the General Conference of 1901, instruction was given me in regard to the experience of some of our brethren in Indiana, and regarding the doctrines they had been teaching in the churches. I was shown that through this experience and the doctrines taught, the enemy has been working to lead souls astray." Following that statement, she gave the essence of what she presented at the General Conference Session. It should be observed that her tbruat essentially destroyed the theological framework of boly flesh theology. Her statement focusing upon the fact that "sins may be perfectly forgiventU the blood of Christ continually "cleansing from all alnn and "freeing the consciencen struck at a movement that focused upon a last generation that it believed would be living above sin and thereby enjoying all the benefits that it believed would ensue. Her thrust to "not be anxious about what Christ and God think of us, but of what God thinks of Christ, our Substitute," hardly harmonized with a movement that focused upon a period when it expected to be without a Mediator. Ellen Uhite1s counsel to "keep within the bounds of the Biblen would hardly barmonlze witb a movement that anticipated a unique period of history not experienced in Biblical times. Her comparison between the immediate post-1844 period and the Indiana teaching with both periods focusing upon false views of sanctification and accompanying claims of ntranslation faithw seems very relevant. Christology obviously was not the issue in the immediate post-1844 period and neither Maggoner nor anyone else at the Indianapolis metiag diaausaed tbe 18sue of the Inoarnation. She destroyed orrtain of the wdivine aenoew idem in her rssertion, .the Lord will not same with our sias.* Bllen Uhite to Brother and Qidter Kellogg, June 13, 1901, K43-01; '1 spoke twioe in Indianapol&, on Sabbath and Sunday. Brethren Jones, Daniells, and Presaott were with us at the meting. The Lord gave m a message for the people similar to the one given me in Battle Creek in regard to the errors whioh have orept in amng Us in regard to holy flesh. . . . The truth of Qod is found in his word, and those wbo feel that they must seek elsewhere for present truth need to be oonverted anew. . . . Let those who have been deluded give up all their falla~ies. The love of Jesus will not endure suoh rivals. Is the Spirit of Ood beoomes better known, the Bible will be ~aeived as the only foundation of f8ith.w Ellen Vhite to Brother and Sister Baskell, July 18, 1901, H85-01; wbmliately after the [General] Confemnoe, Brethren Daniells and Presoott went to Indianapolis to hold som meetings there, and to arrange future plw for the work in Indiana. They ao~ideredit an imperative necessity for me to be present. . . . I had a very plain, deoided testirony for our people in Indianapolis, and the Lord strengthened me to bear it. I spoke of the strange fanatioism whiob had arisen in Indiana, the harr it had already done, and would aontinue to do, even though the people were oonvinoed of the truth, and renounoed their error. I spoke in the Indianapolis ohurah Sabbath afternoon and Sunday aftern~on.~ Ellen Uhite to Brother and Si~terBaskell, September 1, 1901, B125-01; 'The faot is, lately rany perils hare arisen; questions hare aom up whioh required a great amount of wisdom and graoe and the lore of Jesus to urswer. The fear that the oause of God would be wounded and bruised kept m in a state of constant buden and taxation. . . . You know the hard atrain I h.d at the General Conferenoe. . . . After the Conferenoe I want to Indianapolis, and spoke to the ohurob there Sabbath morning and Sunday mrnlng. . . . The Lord gave m special freedom in bearing my testhny. The presence of Clod was with us. The next day, Sway, I rpoke to the people very deoidedly regarding the fanaticism whioh had greatly inJumd the oause of Ood in Indiana. I told them that those who olaW to have holy flesh were under a delusion of the enemy. At this meeting we had the help of the brethren who had beard 4 testimony at Battle Creek.m

Ellen Uhite to J H Kellogg, October 5, 1903, K245-03: "The sentiments that you entertain and advocate are in some ways similar to, and even more dangerous in their resulta, than the sentiments in regard to 'holy flesh,' which I rebuked while at the General Conference of 1901." Ellen White, "Beware of Fanciful Doct~ines,~RH, January 21, 1904: WI have been Instructed to say that it is not new and fancifil doctrines which the people of God need. They do not need suppositions, which can not be sustained by the Word of God. . . . [Aluding to early fanaticism] The doctrine that all were boly [led] to the belief that the affections of the sanctified were never in danger of leading astray. . . . This is only one of the instances in which I was called upon to rebuke those who were presenting the doctrine of an impersonal god diffused through nature, and the doctrine of holy flesh. . . . Do not present theories or tests that have no foundation in the Bible. . . . Ye my ~felydisoud all idea8 that are not lnoluded in [Chrlntvs] teaohing. 1 appaal to our ministers to be sure that tbeir feet are plaoed on the platfom of eternal truth. J30wm-e bow you follow lmpul8e, aalling it the Boly Spirit. " Ellen Yhite to brethren Paulson, Sadler, Jones, and Uageoner, August 1, 1904t "In tbe night semen I seeme4 to be In 8 llrge oompaay, speaking plainly and decidedly under the innpiration of the Spirit of Ood. I presented the true outoom of the present oontroversy. . . . Our Couaselor then laid His hands on the shoulders of Elders A T Jones 8nd B J Uaegoner, md &d, 'You are oonfused. You am In the xbt md fog. You have need of the heavenly annointing.' To Brother Jones He said, 'Uhy have you permitted your rind to be worked aa it has been. I w8rned you not to permit this.' He said to Brother Yaggoner, 'Leave the plaae where you now are, and walk in the path I hare pointed out. 'Living Temple' ia fill of seduotive sentiments, whioh if reoeived, will tear down the foundations of your faith, and weaken your peraeptions of truth and rlghteoume8s.' mAddres~ingthem both, He said, 'There is a work for both of you to do. Your rinds need to be thomughly renewed. Tour faith is to rest on a high, holy, substantial foundation. Ood has a work for you to do in sounding the lpst lhsbqe of wwning to the world. Turn away from rcientifio theoriea. Uhat is the ohaff to tbe wheat?' .The speaker was represented to me aa standing on a high platform. To this platform be raised both am, and plaoed one at his right hand and the otbr at his left. ?ban he eoid: 'The sentiments that you have reoeived in harmony with the specious theories presented in the book 'Living temple' are not purv truth. There in a aondngling of truth and error, and it will be diffioult for you to single out the true from the false, to dintiaguish between the threads of truth and the throad of arror. . . . Ood would have your rinds oleansod irom these theories. . . . Yarn others to let splritualistio bophistries alone. . . . Separate entirely from the bevitobing, risleading rentiaenta that run through 'Living Terpla.'. . . There is a work for you to do; but you must empty your rinds of all ianaifil pnsentatio~,md give the warn* .esaage.pm Bllen Uhite to D H Kress, February 17, 1905, W9-05; .Our Sanitarium rre to reaoh a clans that our be mached by no other #am. 'Why,' aaka one and another, 'is not prayer offered for the liraouloun healing of the ria, inutead of so many runit.ri\l.s belug ostrbllnhed.' Should this be done, great fanatioism would arise in our ranku. ?boss who have muoh self-oonfidenoe would start into aotion, a8 did oertah ones In Indiam, who bad a great deal to eay about holy flesh. These one8 were oarried away by a spiritualistlo delusion. At the General Confernnee of 1901, they uero rebuked by a msuage given me for them by the Iard. Should we oarrp out the plaas that row would be pleased to have ua OWTJ out, wmpanie8 would be ?om& who would bring in spiritualistio ronlfestations that would ooniuse the faith of .any.. [Ellen Uhite'u refleotive statement again indloates that the -tun of Chriat uaa not a slgnifioant Issue to her aa elm oontemplrtd the holy fleuh .ovemnt.] George Butler [pre~identof the Southern Union md former General Conferenoe president] to A Q Daniella, February 11, 1907: "1 have to go down to Memphis Friday mrnlng to grapple with the 'holy flesh' question. Brother Donne11 has got tbe ohuroh down there all worked up over the subjeot. . . . I have the testimony from Sister Uhite on the 'boly flesh' business whioh I will take with .e when I go to Hemphis. I uuppose that at the proper tlm I will read this, w that they will know what Sister Uhite haa to my about the ratter. I ahall go into the question of organization somewhat. 5 is troubled on that point, and takes the view that is advocated by Eld Jones and other8 that tba individual ohuroh is nuprwem S A Runkjer [president of Southern Union1 to H H Cobban, Haroh 26, 1933: "It does not reem that Brother Donne11 om live long, and yet we hare no way of knowing. Taking aare of him is a wm arduous taak than if he were a little infant. Ee aan not be left alone at all. He has to be watahed every minute for fear he will wander away, never knowing where he is going, and not knowlng what he does." Paul Dysiager to J L Shaw, January 16, 1935: "Eld Donnellts mind is gone so nothing oan be learned from himew [Doanell died Bovember 28, 1937.1

hidenoe has been presented that indicates that the issue of the Inoarnation was not primarily an issue in the boly flesh apostasy, but even if it was a oentral question, thin reviewer believes that the position on that aub3sot held by Jones and Yaggoner gives clear evidenoe of a developing pantheism held In oommon by many SDAs in the 1890s. Uaggoner introduced the question of the nature of Chrbt in the January 21, 1889, issue of the mSig~of the Timesa [which he and A T Jones edited]. He appeared to use an Ellen Ute artiole, originally printed in the mSignsm of April 19, 1883, to strengthen his om oontentions, In mprinting that article in the January, 1889, issue, Waggoner seemed to see relevame in the following Ellen Uhite statememtr "The great trial of Christ in the wilderness on tb point of appetite waa to leave ran an example of self-denial. This long faat was to aonviat pen of sinfulness of the things In whioh professed Christians indulge. The viatory whioh Christ gained in the wilderness wan to show uur the rinf'ulnesa of the very things in which he take8 such pleasure, The ~alrationof ran was in the balanoe, and to be decided by the trial of Christ in the vildetness. If Chriat wan a riator on the point of appetite, then there was a ohanoe for oran to oreroome. If Satan gained the riotory through his subtlety, man was bound by the power of appetite in oheins of lndulgenae whiah he oould not have moral power to break. Christ's humanity alone aould never have endured this test, but hin divine power aorbfned with humanity gained in behalf of ran an infinite viotory." Obviously, various intetrpretations of that statemnt are possible, but Waggoner appeared to aee in it an interpretation that supported his oontentiorus In his editorial, 'Ood Manifest in the in that same issue of the m8igns.m Central points of that article are here reproduced: "A little tbought will be sufficient to show anybody that if Christ took upon himself the likeness of rao, in order that he might suffer death, it must have been rInful man that he was made like, for it is only sin that aauses death. Death oould hare no power over 8 sinleas urn, ra Adam uas fn Men; and it wuld not have had any power over Christ if the Lord had not lald on him the iniquity of ua all. hreover, the faat that Chriat took upon -elf the flesh, not of a sinless being, but of 8inful ran, that is, that the flesh which be ossuaed had all the weaknesses and sinful tendenoiea to whioh fallen huma~nature is subject, is rboun by the very words upon which this article is baaed. "The spotlea8 Lamb of God, wbo knew no sin, wan made to be nin. Sinless, yet not only oounted aa a sinner, but actually taking upon Uelf sinful nature. He was made to be sin in order that we might be made righteousness. 'Sow ry have thought, while reading this artiole thus far, that we were depmciating the oharacter of Jesus by bringing him down to the level of sinful man. On the oontruy, we are simply exalt* the 'divine power' of our blessed Saviour, wbo -elf voluntarily desoended to the level of sinful w, in order that he might exalt aan to his Own 8potless purity, whioh he retained under the mat adverse oirourstanoes. 'God was in Christ,' AHD EIKHCE BE COULD HOT SIN [emphasis supplied]. His humanity only veiled his divine nature, whioh was mra than able to suaoessfully resist the sinful passions of the flesh. There waa in his wbole life a struggle. The flesh, roved upon by the enemy of all righteousoess, would tend to sin, yet his divine nature never for a moment harbored an evil desire, nor did his divine power for a mmnt waver. Having suffered in the flesh all that all men oan possibly suffer, he returned to the throne of the Father, a8 spotless .s when he left the oourts of glory. When he lay in the tomb, under the power of death, 'it was impassible that he should be bolden of it,' beoause it had been impossible for the divioe nature whioh dwelt in him to sin. 'Well,' w8e will say, 'I donlt see any oomfort in this for me; it wasn't possible that the Son of God should sin, but I baven't any such power.' Why not? You oan have it if you want it. The same power whioh enabled him to resist every temptation presented through the flesh, while he was loompassed with Infirmity,' oan enable us to do the same. Christ oould not sin, because he was the .anirestation of God. . . . 'Christ may dwell in your hearts by faith.'. . . Who oould ask for more? Christ, in whom dwelleth all the fullness of the Godhead bodily, ray dwell in our hearts, so that we may be filled with all the fullness of God. . . . A11 the power which Christ had dwelling in hhby nature, we may have dwell* in us by graoe, for he freely bestows it upon us. . . . What wonderful possibilities there are for tbe Christian1 To what heights of holiness he may attain! lio Batter how much Satan may war against hlr, assaulting him where the flesh is weakest, he may abide under the shadow of the Alrighty, and be filled with the fullness of God's strength. The One stronger than Satan ray dwell in his heart contin~ally.~[By being aware of the later Jones and Waggoner dement into 'pantheism,' we can here note that Waggoner is speaking in a pantbelatic sense, not with a foous upon the power available thugh our nuontinualn Mediator.] The preoeding artiale wan reprinted under the title 'Nature of Christ,' in the October 21, 1889, mSQnna and in Waggoner's nChrist and Bis B~hte~usness,~Ootober, 1890. In the latter publication, hauever, tbe phrase n'Ood was in Christ,' and bence he wuld not ah,' wan omitted. Still, however, the other mpanthe18tion implications of Vaggonarls theology were retained. It sbould be noted hem that this wncept wan not relevant to the 1888 message of Yaegoner. It was olearly his foous upon Christ's rlghteouaness as a free gift that Ellen Vhite endorsed in 1888. Evidenoe on tbat point has been presented. An analysia of A T Jones' understanding of the nature of Christ likewise reveals developing mpanthebtica aastmptions. The lollowfng A T Jones' statements are taken from the 1895 General Coaferenae Bulletinr p 193: nDoes Christ make a new man out of a Jew and a OentileP--kt. Out of a heathen and sowbody elm?--130. Out of one heathen and anotber heathen? --h. God makes one new man out of God and a ran. a p 216: .The new men is not made of tw men ubo are at outs; but is made of Ood and the man. . . . Therefore, in order that Qod right rceaoh man, and be joined to hi. once mre; in order that Qod light be revealed to man onoe mre; and that rpan might be onoe mre in the plaoe whiah Qod made him for, Jesus gave biaself, and God appeared in him, with his glory so veiled by human flesh that man, sinful man, can look upon him and live. . . . A11 of God is in . Christ, for 'in hi. dwelleth all the fullness of the godhead bodily.'. . . Uherers, out of Christ, in himself, alone, no man om see Ood and live. In Christ, out of himself, no ura can see hd and not live. . . . [217] A11 of Qod is h Christ, for 'in him dwelleth all the fullness of the godhead y.. . Thus Ood and man, by the cmnity, were separate, but Christ ooms between, and in him the man and Oob meet, and when God and the rn met in Christ, then those tvo--'botht--are one; and there is the new urn. llnd Im,' and only so, peaoe la Me. So that in Christ, Qod and man are ~e ra one; oonaequently, Christ is the at-one-mnt between Ood and the ran. . . . Oh, the Lord Jesus gave himelf, and in himself abolished the emty to ae in himself of two-0od and the .an--one new man, 8o making peaoe.. p 2202 "He Who WUWith Qod whem sod is, is With where is, hd be who was with Ood a8 God is, is with .an aa rran is. And he who was one with God as God is, la one with raa os man is. And 8o oertainly us Us was the nature of God yonder, so oertainly his is the nature of man here.. ,p 270: When he [Jesus] stood where we are, he said, 'I will put my trust in Bip3;' and that tmst was never disappointed. In response to that trust, the Father dwelt in him and with him, and kept him fro8 sinning. Uho waa he?--Ye. And thus the Lord Jesus has brought to every man in thls world divine faith. That is the faith of the Lord Jesus. . . . God responded then to the trust, md dwelt with him. Ood will respond today to that trust in us and will dwell with us. . . . He who was one of God beom one of us; he who wm Ood beoant we, ln order that God with hfia should be Qod with us.' p 3652 We have studied for several leasoas the faot that he in human nature was ourselves; and he in w and we in him mt temptation and the power of Satan, and oonquered it all in this world, beasuse Ood was with him; Ood was dealing with him; God was hold- hlm and keeping hi.." p 367% mYou remember that we found back in one of our lessom that God's ideal of a ran is ood and the ran joined in that new man that is We in Christ Jesus by the destruotion of the enmity. That new man that is made of the union of Qod and man is God's ideal man. But yet take that man us he stands in thls world, in the perfeot symmetry of human perfeotion, and unite God with him 8.0 that only Ood is manifested in hi., that is not yet God's full ideal of a mart; for tk man is still in this world. The ideal of Ood oonoerning that man is never 8ett until that .an stands at God's right hand in heaven glorified. 0, he haa prepared great things for us, and I propose to enJoy them1 Yes, sir, I propose to open up 8nd let the wondrous power work, and endoy it as I 80.'