The Alpha and Omega of Deadly Heresies: a Treatise on the Cause and Effect Relationship in the Teachings of Kellogg and Ballenger 1
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The Alpha and Omega of Deadly Heresies: A Treatise on the Cause and Effect Relationship in the Teachings of Kellogg and Ballenger 1 During the earliest years of the twentieth century, the Seventh-day Adventist church experienced one of its greatest crises. Leading men within the ministry and medical fields began believing and teaching a God that was in all nature. The belief in God as a personal Being was replaced with a spiritualised essence which had much in common with pantheism. Riding at the head of this tide of false teachings was John Harvey Kellogg, a leading physician. He was a brilliant man, who, full of ambition and unsubmitted to God, sought prominence and power within the church. His pantheistic teachings were made prominent and popularised in his book titled The Living Temple , which was published in the first months of 1903. This period of Adventist history is often spoken of as the Kellogg Crisis. The ministry of Ellen White was integral in meeting the errors of Kellogg and his associates as well as the spirit behind them. She spoke of the principles they used in coming to their teachings as “the alpha of a train of heresies,” 2 and “the alpha of deadly heresies.” 3 She spoke of an “omega” that would follow, “in a little while.” 4 Hot on the heels of this falling away came Albion Fox Ballenger. Ballenger was a powerful preacher in the church and a leading figure in the work in Great Britain before he departed from the truth. He accepted and taught the Protestant understanding that Christ entered the Most Holy Place upon His ascension, denying the two-apartment Sanctuary ministry in Heaven as the church taught. His teachings will be examined in greater detail in part two of this paper. Many have written on the comments regarding the alpha and omega of heresies and have applied these statements to any one of a number of different deviations from original Adventism. Some of these will be examined in the second part of this paper as to their strengths and weaknesses. While each position gives evidence in support of what it calls the omega, they lack a clear identification of the pantheistic principles that constituted Kellogg’s ‘alpha,’ the meaning of the statements of Ellen White at this time, and the natural cause and effect flow in the Kellogg and A. F. Ballenger apostasies. The aim of this paper is not to add another theory to the hat, but to hopefully bring together a harmony of the historical testimony with regards to this period of denominational history and reveal the continuing pervasiveness of the alpha and its relationship to the omega. Drawing upon historical quotations, first the alpha of 1 This author is indebted to, though not encumbered by, the platforms set about Kellogg and Ballenger in the following works: Bert Haloviak, Ellen White and the SDA Church: Sligo Series (www.sdanet.org/atissue/white/index.htm ); Vance Ferrell, The Alpha of Apostasy (www.temcat.com/Alpha/Alpha-TOC.htm ). 2 Lt. 265 , to JHK, 1903; in 11MR , p. 247. 3 Ms. 46 , 1904; in SpTB02 , p. 50. 4 Ibid , p. 53. 1 Kellogg’s beliefs will be examined, focusing on the exact points upon which he differed from the then established beliefs of the church. The different meanings of “person/personality” will be examined in the contexts of various statements made at the time. The second part of the paper will examine the cause and effect relationship between the Ballenger and Kellogg apostasies and the link between the doctrine of the personality of God and the Sanctuary, as held by Adventists from the earliest days. Finally, in part 3, attention will be given to statements made since the immediate historic setting of these events which eerily echo the errors of the alpha and pave the way for the omega. 2 Part 1 – Kellogg and the Historic Alpha Introducing J. H. Kellogg 5 John Harvey Kellogg was born February 26, 1852 to John Preston Kellogg and Ann Stanley. Before he was born, his family had negative experiences with the medical practitioners of the day. John Preston’s first wife died during childbirth, weakened by tuberculosis, and one of his children through Ann had died through misdiagnosis. Kellogg had quite a few siblings, growing up with two sisters, and his family lived in a township not far from Battle Creek. One day as the young John Harvey Kellogg was walking down the street, Ellen White saw him through her window and told her husband that the boy needed her help. She instructed him in healthy habits and he became stronger. At ten years of age John worked at his father’s broom factory. Two years later, he learned the printing business. Another two years, and he was engaged in proof reading. By 16, he was a teaching at a public school. The next year, he entered Michigan State Normal School, graduating in 1870 at age 18. The White’s were a constant support throughout. Kellogg enrolled in the Medical College at Bellevue Hospital, New York in 1873 with financial support from James and Ellen White. Two years later, he graduated with a medical degree. The White’s met up with John in 1876 in Wilmington, Delaware, where he had temporary residence. Ellen White was so impressed with him that she impressed upon him that there was a need in Battle Creek for someone to head up the Health Reform Institute. Kellogg accepted and was appointed superintendent, the leader of the medical work at Battle Creek at only 24 years of age. Kellogg soon began to set the untiring pace that would govern him for the rest of his life. As well as being a skilled surgeon, Kellogg was a prolific writer, sought after speaker, an inventor and innovator and an ambitious administrator. He married Ella Eaton in 1879. Kellogg rose in prominence in the health field to become an internationally acclaimed authority. People would come from all over the place to attend the Sanitarium (a term he himself coined). Kellogg was fascinated by the relationship between science and religion and studied very much into both. John showed manipulative tendencies early on in trying to get his agenda approved by the church leadership. During the pantheism crisis he was to be at the centre of a power struggle and was eventually successful in wrenching control of the sanitarium from the church. Kellogg began speculating on the relationship between the spiritual and the material as early as the late 1870’s, and expressed his views to Ellen White in about 1880. He did not openly begin teaching them until the late 1890’s, though he may have been sharing them privately before then. At least, it is certain that he had obtained a fairly 5 Much greater background to Kellogg can be found in several of the works in the Bibliography. This introduction depends heavily on a number of them and is only to give background to this important character. 3 large support base by the time the matter came to a head in the early 1900’s, when his theories threatened to split the church at the top. The crisis was precipitated by the book, The Living Temple , and it is here that our story really begins. Not your typical pantheism The first point to identify is what it was about Kellogg’s teachings that were at odds with the truth. Ellen White wrote at the time of this crisis that, “[t]he path of error often appears to lie close to the path of truth. It is hardly distinguishable from the path that leads to holiness and heaven. ”6 “ The track of truth lies close beside the track of error, and both tracks may seem to be one to minds which are not worked by the Holy Spirit , and which, therefore, are not quick to discern the difference between truth and error.” 7 It is therefore imperative that we dissect the principles of both truth and error to clearly distinguish between the two. Just to show how close the two were, note the similarities between these statements: “The manifestations of life are as varied as the different individual animals and plants, and parts of animated things. Every leaf, every blade of grass, every flower, every bird, even every insect, as well as every beast or every tree, bears witness to the infinite versatility and inexhaustible resources of the one all-pervading, all-creating, all-sustaining Life.” “Not by its own inherent energy does the earth produce its bounties, and year by year continue its motion around the sun. An unseen hand guides the planets in their circuit of the heavens. A mysterious life pervades all nature--a life that sustains the unnumbered worlds throughout immensity, that lives in the insect atom which floats in the summer breeze, that wings the flight of the swallow and feeds the young ravens which cry, that brings the bud to blossom and the flower to fruit.” At first glance, apart from differences in style, there appears a deep similarity in content. Both statements speak of a divine life which pervades all nature. Incidentally, both of these statements were also published in the same year. The first statement appears on page 16 of the book The Living Temple by Kellogg, the second on page 99 of the book Education by Ellen White. This similarity does not substantiate Kellogg’s claim that he and Ellen White were in agreement. Instead, it highlights the need for examining in finer detail which principles of pantheism which Kellogg was advocating.