The years of 1860 through the 1880 s were busy years for Ellen and her staff. Perhaps remembering the book given to her by J.N. Andrews, she got Paradise Lost down from that "high shelf" and went to work on her vision of the great controversy-which was to become the theme of not only one book but the entire four volumes of The Spirit of Prophecy ( predecessor of the Conflict of the Ages Series). 1
John Milton's Paradise Lost was a great help to her. His ideas of the fight for justice in the courts above, as well as some of his very words, were woven into a fabric so vivid that even today some people have nightmares reading it. Ellen's story expands the Milton poem and takes m not only the war in heaven but the war on earth, from beginning to end. Satan is mostly in charge, dashing here and there in human events, wherever God might allow, and causing a general mess, until he gets his comeuppance in the seven last plagues, the destruction of the earth, and the final curtain call, the lake of fire.
Now this may all sound familiar to some-and it was. Others, including the Canon, had used this theme to a greater or lesser degree But Ellen's readers were to come to think that her portrayals were brighter and clearer and more authentic than all that went before. The Review and other Adventist advertising journals were to herald her writings and "visions" as the greatest thing going 2 Thus, lo and behold people began to buy. The early first volume of The Spirit of Prophecy (1870) was to follow the general outline of her previous printing of the small Spiritual Gifts-but with much "expansion."
It was not only in theology that Ellen saw things others may or may not have seen before. She began to get into health matters at this time. In this subject, again as with Milton's Paradise Lost, that "high shelf" was a help. Some of her contemporaries at this time were writers on the subject of health, like Jackson, Trall, Coles, Shew, Graham, Alcott, and others 3 She had more than a casual acquaintance with some, and there was talk of not returning what she had taken-which according to a dictionary would be stealing. To this criticism she replied:
It was at the house of Brother A. Hillard, at Otsego, Michigan, June 6, 1863, that the great subject of Health Reform was opened before me in a vision. I did not visit Dansville till August, 1864, fourteen months after I had the view. I did not read any works upon health until I had written "Spiritual Gifts," vol. iii and iv, "Appeal to Mothers," and had sketched out most of my six articles in the six numbers of "How to Live," and I did not know that such a paper existed as the Laws of Life, published at Dansville, New York. I had not heard of the several works upon health written by Dr. J. C. Jackson, and other publications at Dansville, at the time I had the view named above.As I introduced the subject of health to friends where I labored in Michigan, New England, and in the State of New York, and spoke against druas and flesh meats, and in favor of water, pure air, and a proper diet, the reply was often made, "You speak very nearly the opinions taught in the Laws of Life, and other publications, by Doctors Trall, Jackson, and others. Have you read that paper and those works?" My reply was that I had not, neither should I read them till I had fully written out my view, lest it should be said that I had received my light upon the subject of health from physicians and not from the Lord 4
Others, as before in the case of Paradise Lost, were to suggest:
The information that came to Mrs. White from the Author of Truth, was bound to be in agreement with such truths as had been discovered by others. 5
Ellen was to say, as Grandson Arthur would imply nearly a hundred years later, that she got the "truths" first-even though subsequent studies might show that the ideas were the same and that the language expressing them was much the same as others had used first. It might have been the old argument of which came first, the chicken or the egg. Ellen said:
And after I had written my six articles for "How to Live," I then searched the various works on hygiene and was surprised to find them so nearly in harmony with what the Lord had revealed to me. And to show this harmony, and to set before my brethren and sisters the subject as brought out by able writers, I determined to publish "How to Live," in which I largely extracted from the works referred to [italics added] 6
Ronald L. Numbers, in Prophetess of Health, does a commendable job of showing that Ellen's "extracted" parts made up much of the whole, and that in some cases the whole was more than the sum of the parts- an equation that is just as hard to believe in religion as it is in mathematics?
It was not just in health matters that conflict arose. Those "testimonies" were coming in for a lot of criticism. In the early days there were those who felt that James White might be influencing his wife in her writings or might express an idea or two himself under her name. There is nothing as magic as a seal to give things weight and authority, and she was the seal. James, on the other hand, felt that others were doing the same with Ellen and might be gaining an edge over him:
She is humble, and must be treated tenderly, or she can do nothing. Elders Butler and Haskell have had an influence over her that I hope to see broken. It has nearly ruined her. These men must not be suffered by our people to do as they have done until all our ministers are fully discouraged. Young men are kept out of the ministry by their narrow blind counsel 8
John Harvey Kellogg, a protégée of the Whites, had some of these same complaints for years. Too many, he thought, were doing too much under the name of inspiration through Ellen and her writings. Years later when he was interviewed by some of the men of the church he would say:
I want to tell you another thing you do not know about, a testimony I have from Sister White which she has not published and that none of them have published, that these men have frequently cut out large chunks of things that Sister White had written that put things in a light that was not the most favorable...or did not suit their campaigns that way, that they felt at liberty to cut them out and so change the effect and tenor of the whole thing, sending it out over Sister White's name. 9
What in essence he seems to be saying is that some of the boys had obtained a stamp with Ellen's name on it and were stamping some of anything and everything with it. Later in the interview Kellogg was to point to William C. White, son of Ellen, as the culprit in some cases:
Will White got those letters and took a paragraph here, and a paragraph there and a paragraph from the other one and put them together and made up a thing and sent them out with his own name signed to it. It is a "testimony" from Willie. If you look that document over, you will see her name IS not signed to that at all, but Willie has made it up from letters that Sister White had written to those personal friends...Now Willie's name is signed to it and not hers; yet that thing is being carried all over Europe and all over the world and read in public as a testimony from the Lord. And that is what I told you is the gigantic fraud that IS being perpetrated, and the ministry of the denomination and the whole machinery of the denomination have set themselves to work to perpetrate impositions and frauds upon people. If the truth were known it would bring the whole denomination into ignominy and contempt. 10
Years afterward it would be argued that the good doctor's statements were made after he had broken with the Whites and the church, and that therefore these were not reliable comments. It would be suggested that he had ulterior motives and should not be considered a qualified witness, although it is acknowledged that he had held honors along with those still in power, that he had been privileged to sit in high councils, and that he had personally been very close to Ellen. Criticism of Kellogg might be valid if he alone had seen and said what he did. But he was not alone.
William S. Sadler, another wellknown physician and personal friend of the White family, had also been having second thoughts about the methods used and the excuses offered in the name of Ellen and inspiration. In April 1906 he was to recall to her some of the problems that he had seen over the years in her writings and conduct. This letter was written while he was still very much a true believer and supporter of Ellen and in response to her own invitation to ask questions. He, too, as others, had heard the voice of Ellen. But like Isaac before him, he had found that the hands were the hands of another-Will White's. Sadler's statements make it clear that a good deal of license had been taken for twenty years or more:
Another matter: that is, Willie's influence over the Testimonies. I came into the truth about 20 years ago, and just before I was baptized by Elder Wm. Covert, (about 18 years ago) I thoroughly made up my mind concerning the Testimonies. In short, I accepted them; but from that day to this, especially the last ten years, and more especially since your return to this country from Australia, 1, have been hearing it constantly, from leaders, ministers, from those sometimes high in Conference authority, that Willie influenced you in the production of your Testimonies; or, as they would often designate it, the "letters" you send out.Had Sadler known what others have come to know--that in addition to Willie's hand being in the pie, Ellen and her helpers were involved also in some highly creative book writing from the materials of others--he surely would have been more disturbed. Others were to raise similar issues in later years; but their questions, as Sadler's, were never answered to anyone's knowledge or satisfaction.This talk made little or no impression on me. I resolutely refused to believe it, year after year. I have been given a copy of the communication written by you under date of July 19th, 1905, addressed to Brethren I. H. Evans and J. S. Washburn, and I have since then not known what to do or say concerning this matter. I refer to the following quotation:
"After seeing the representation, I awoke, and I fully expected that the matter would take place as it had been presented to me. When Elder Haskell was telling me of the perplexity that they were in to carry forward the Southern work, I said, "Have faith in Cod; you will carry from this meeting the five thousand dollars needed for the purchase of the church!"""I wrote a few lines to Elder Daniel's suggesting this be done, but Willie did not see that the matter could be carried through thus, because Elder Daniel's and others were at that time very much discouraged in regard to the condition of things in Battle Creek. So I told him that he need not deliver the note. But I could not rest. I was disturbed, and could not find peace of mind."
Please won't you help me to understand this? It is the most serious of all the difficulties I have encountered in my experience concerning the testimonies.
By the 1870s and 1880s, some were making distinctions in their thinking between a "testimony" (that is, as a private letter from the prophet) and that material which was being copied and adapted from other wrlters and placed in books as her own. Ellen did not accept this separat~on. She wrote to the Battle Creek church in 1882:
The transition was now complete. Ellen had arrived. She had reached her position of authority, and it was not to be questioned. Her letters, be they private or soon to be public, her copying from others, her talks on whatever subject, in fact, just about anything that might come off that "high shelf" would now be considered from God and blessed by his Spirit.
No claimant in religion has ever asked the people for such a blank check with an uncertified signature. But this claimant did. And to this day most Adventists have never questioned her endorsement nor her ability to fulfill her claim. Not only are the "testimonies" considered inspired (including that which was copied, even portions up to a hundred percent) but any writings that she was known to have approved, or touched, or been even near while she was alive are considered to have some special significance or "inspiration." Even that which she didn't include when she copied is deemed significant. It has been suggested that-like Gutzon Borglum (the sculptor of the Mount Rushmore faces) who from the valley below supervised all the rock throwing-Ellen was considered to be directing by some heavenly radar all the material that came out under her name, whether she ever saw it or would recognize it as hers. 13
With such an endorsement as had never been given to any mortal before, Ellen was now ready to reshape the events of the past and, by her visionary interpretations of the Bible, likewise the events of the future. Already she had started on this idea of the great controversy in her first pocketsize edition in 1858 of Spiritual gifts. But that small work was crudely composed. And it had some competition-for the same year Hastings had published a volume with the identical title. 14 Ellen's 219page volume did not show much promise and, unlike the later book The Great Controversy, was never heralded as widely in the way of truth and light, form and content, prose and style. But it was a beginning and therefore was to be used.
It is not hard even for the blind to see that if continuing revelations, and inspirations, and instructions were to take an obtuse angle and conflict with what had gone before, such a course would raise much more serious questions than those already being raised. If the material copied, if the authors used, if the new visions or instructions were to clash in any major way with the old, this would be hard to explain. Some inconsistency would take place, but the method used was (like the shell game) to keep the eyes occupied while the hands shifted the objects around so fast that the beginnings were forgotten. And that's what happened. Few readers today know that Spiritual Gifts is the forerunner of the fourvolume set of The Spirit of Prophecy, and even fewer know that the fivevolume set of the Conflict of the Ages Series traces its origin back to its fourvolume predecessors.
The importance of this progression can't be overlooked, for what God said in 1858 he had to repeat in 1870, and even later in 1890, and so on. Now with God being God, that would be no problem for him; but with Ellen and her team, it wasn't that easy. Each new author copied had to mesh with the others who had gone before. Each new enlightenment or vision had to dovetail with all that had been put on record previously. Inconsistency had to be caught and either eliminated or clarified if anything slipped through-often again and again over a period of sixty years or more. There would be those, however, who would notice the change in style and the evolution of structure:
The first printed visions were characterized by a naive style, and the subject matter reflected what one would expect in a young mystic among the disappointed Millerites. Gradually the prophet developed into a different type of messenger, however, and the Conflict Series mark the production of the mature EGW. In fact the evolution is so great that It IS somewhat surprising to know that the same person wrote the two kinds of books. Even the different stages in the same series show striking improvements in style and contents. In the final editions the reader may peruse whole chapters without observing anything reminding him of visions. How this remarkable development came about in an intriguing assignment for the serious historian? 15
What was remarkable in the development was the cosmetic skill with which Ellen's team rearranged events so that criticism (as it would come) did not undermine the total project in its beginnings. By the time the number of dissents built up to a crescendo in the 1890s and beyond, the power of the legend of Ellen's invincibility (while she said she carried God's shield) helped her to win every battle, destroy all opposition, dismiss any dissenter from her employment (or for that matter the employment of the church), and banish, in the name of God and religion, some of the strongest characters in the medical and theological history of the church. No wonder that in 1980, at the Glacier View (Colorado) meeting about Desmond Ford's views, one of the princes of the church would write:
The time has come to be critical of our own method. We as Seventhday Adventists have felt secure in that we have got the revealed truth; and no matter what others may say against us, we have God on our side and the prophet, Ellen G. White. Now we are discovering that much of what she wrote in Desire of Ages and Great Controversy was copied from others. How do we really know what we claim to know? We are thus forced to ask questions on matters of interpretation....It is a historical fact that most of the bright lights that have left our church have left because of the authority assigned to the writings of Ellen White. 16
What that prince may not have known when he wrote that article is that not only The Desire of Ages and The Great Controversy were drawn largely from other writers, but the beginning of beginnings, Spiritual Gifts, and then volume one of The Spirit of Prophecy, the forerunner of Patriarchs and prophets (of the Conflict Series too) were also drawn from other writers. In that middle version of the series, Milton's Paradise Lost was given a greater part. From the two or three pages in Spiritual Gifts, Milton's theme was expanded to over thirtyseven pages and was to crop up, sometimes identically, in other of her writings. Now, however, new authors were found to fill in the gaps to make it all readable! 17 The brethren were not shy about heralding the virtues of the first volume of The Spirit of Prophecy.' 18 Even the name of the series suggests that it had the special approval of God and should be in the homes of all believers. Although the new volume was an improvement over the old Spiritual Gifts (another book with a title suggesting divine sanction), it did not turn the trick that was expected of it. Not until the later edition came out under the special title of Patriarchs and Prophets did the amplified material begin to hit its stride. It was to be the cornerstone of the fivevolume Conflict of the Ages set that Adventists would use to establish most interpretation and translation and evaluation of the Scriptures. Used in all Seventhday Adventist schools and colleges as authoritative on Old Testament matters, Patriarchs and Prophets has been accepted by Adventists as the final word. No deviation from this norm is accepted in matters of ideas concerning Creation, geology, theology, or Christology.
There were a few bad moments with the book, however. In the early writing, Ellen had Jacob and his night of wrestling in one version. In the later portrayal, however, the picture is almost the opposite in its details. Note her differing views in the italicized portions in the examples which follow:
The Spirit of Prophecy, Vol. I, pp. 11819 | Patriarchs and Prophets, pp. 19697 |
| E. G. White | E. G. White 1890 |
| Jacob's wrong, in receiving his brother's blessing by fraud, is again brought forcibly before him, and he is afraid that God will permit Esau to take his life. In his distress he prays to God all night. An angel was represented to me as standing before Jacob, presenting his wrong before him in its true character. As the angel turns to leave him, Jacob lays hold of him, and will not let him go. He makes supplications with tears. He pleads that he has deeply repented of his sins, and the wrongs against his brother, which have been the means of separating him from his father's house for twenty years. He ventures to plead the promises of God, and the tokens of his favor to him from time to time, in his absence from his father's house. All night .Jacob wrestled with the angel, making supplication for a blessing. The angel seemed to be resisting his prayer, by continually calling his sins to his remembrance, at the same time endeavoring to break away from him. Jacob was determined to hold the angel, not only by physical strength, but by the power of living faith. In his distress Jacob referred to the repentance of his soul, the deep humility he had felt for his wrongs. The angel regarded his grayer with seeming indifference [italics added].19 | It was a lonely, mountainous region, the haunt of wild beasts and the lurking place of robbers and murderers. Solitary and unprotected, Jacob bowed in deep distress upon the earth. It was midnight. All that made life dear to him were at a distance, exposed to danger and death. Bitterest of all was the thought that it was his own sin which had brought this peril upon the innocent. With earnest cries and tears he made his prayer before God. Suddenly a strong hand was laid upon him. He thought that an enemy was seeking his life, and he endeavored to wrest himself from the grasp of his assailant. In the darkness the two struggled for the mastery. Not a word was spoken, but Jacob put forth all his strength, and did not relax his efforts for a moment.... The struggle continued until near the break of day, when the stranger placed his finger upon Jacob's thigh, and he was crippled instantly. The patriarch now discerned the character of his antagonist [italics added] 20 |
Such discrepancies have caused concern among Adventist clergy from time to time, but not many helpful answers have come forth. In reply to a letter of 1943, Arthur White wrote for the White Estate:
Your second question relates to what you feel is a discrepancy in the account of Jacob's wrestling with the angel as recorded in "Patriarchs and Prophets," and the earlier books "Spiritual Gifts" and "Spirit of Prophecy." You ask for the official explanation of our denomination on this matter. I am in no position to speak for the denomination. The General Conference has not given study to this question which you raise, and there is no official pronouncement available. I have in my mind what seems to me to be a satisfactory explanation. After I have talked it over with some others here, I shall write to you again, but when I do so I shall be writing for Arthur White and not for the denomination.In brief, I might ask for an explanation of the type of inspiration which permits some conflict in the accounts in connection with the ministry of Christ as recorded by the different gospel writers 21'
Always careful to connect whatever problems that occurred in the writings of Ellen with problems that might occur with Scripture writers, the early apologists for Ellen began to sound as if God does not have to be truthful or accurate. To that tendency they have added a new twist. He just had to be God, and they would tell all who he was when it was necessary to do so. That argument was to carry over into the 1980s.
Still, one can't fault that final edition too much. With the help of John Milton, David March, Alfred Edersheim, Frederic W. Farrar, Friedrich W. Krummacher, and an evergrowing staff of researchers, finalist Ellen (and God) did produce a body of work that was to stand as the Adventist cornerstone for over a hundred years. That "high shelf" that was meant to be the protection of the prophet from temptation had also produced a profit of ideas.
| |
Books Written by: Ellen White | Sources from Which She Drew: Edersheim, Alfred |
| Patriarchs and Prophets; Mountain View, California, Pacific Press (1890,1913). | Bible History: Old Testament, vols. 14. (1876:1880) Reprint Grand Rapids by Eerdmans 1949. March, Daniel
Night Scenes in the Bible Philadelphia, Zeigler, McCurdy |
Page in 1958 edition (White) | Page in volume 1 (Edersheim) |
| 33 Why Was Sin Permitted? | xi Introduction |
| 44 The Creation | 17 Creation |
| 52 The Temptation and Fall 63 The Plan of Redemption | 17 The Fall |
| 71 Cain and Abel Tested | 23 Cain and Abel-The Two Ways |
| 80 Seth and Enoch | 23 Seth and His Descendants |
| 90 The Flood | 44 The Flood |
| 105 After the Flood 111 The Literal Week | 51 After the Flood |
| 117 The Tower of Babel | 57 Babel-Confusion of Tongues |
| 125 The Call of Abraham | 72 The Calling of Abram |
| 132 Abraham in Canaan | 72 His Arrival in Canaan |
| 145 The Test of Faith | 97 Trial of Abraham's Faith |
| 156 Destruction of Sodom | 88 The Destruction of Sodom |
| 171 The Marriage of Isaac | 106 The Marriage of Isaac |
| 177 Jacob and Esau | 106 Birth of Esau andJacob |
| 183 Jacob's Flight and Exile | 115 Jacob Is Sent to Laban |
| 195 The Night of Wrestling | 132 The Night of Wrestling |
| 204 The Return to Canaan | 132 Jacob Settles at Hebron |
| 213 Joseph in Egypt | 142 Joseph's Early Life |
| 224 Joseph and His Brothers | 161 Joseph Recognizes His brothers |
Page in 1958 edition (White) | Page in volume 2 (Edersheim) |
| 241 Moses | 35 The Birth and the Training of Moses |
| 257 The Plagues of Egypt | 63 The Ten "Strokes," or Plagues |
| 273 The Passover | 78 The Passover and Its Ordinances |
| 281 The Exodus | 78 The Children of Israel Leave Egypt |
| 291 From the Red Sea to Sinai | 89 The Wilderness of Shur |
| 303 The Law Given to Israel 315 Idolatry at Sinai | 105 The "Ten Words," and Their Meaning |
| 331 Satan's Enmity against the Law | 121 The Sin of the Golden Calf |
| 343 The Tabernacle and | 133 The Rearing of the Tabernacle Its Services |
| 359 The Sin of Nadab and Abihu | 137 The Sin of Nadab and Abihu |
| 395 The Rebellion of Korah | 171 The Gainsaying of Korah |
| 363 The law and the Covenants | 114 Civil and Social Ordinances- The "Covenant Made by Sacrifice" |
| 374 From Sinai to Kadesh | 156 [March into the Wilderness] |
| 387 The Twelve Spies | 163 The Spies Sent to Canaan |
| 406 In the Wilderness | 171 The Years in the Wilderness |
| 411 The Smitten Rock | 184 The Sin of Moses and Aaron |
| 422 The Journey around Edom 433 The Conquest of Bashan | 193 Journey of the Children of Israel in the Land of Edom |
Page in 1958 edition (White) | Page in volume 3 (Edersheim) |
| 438 Balaam | 11 Character and History of Balaam |
| 453 Apostasy at the Jordan | 23 The End of Balaam |
| 462 The Law Repeated | 33 The Second Census of Israel |
| 469 The Death of Moses | 42 Death and Burial of Moses |
| 481 Crossing the Jordan | 53 The Miraculous Parting ofJordan |
| 487 The Fall of Jericho | 58 The Miraculous Fall of Jericho |
| 499 The Blessings and the Curses | 73 The Blessing and the Curse on Gerizim and Ebal |
| 505 League with the Gibeonites | 72 The Deceit of the Gibeonites |
| 510 The Division of Canaan | 87 Final Division of the Land |
| 521 The Last Words of Joshua 525 Tithes and Offerings 530 God's Care for the Poor | 96 Joshua's Farewell Addresses |
| 537 The Annual Feasts | 33 Sacrificial Ordinances |
| 543 The Earlier Judges | 105 Summary of the Book of Judges |
| 560 Samson | 163 The History of Samson |
Page in 1958 edition (White) | Page in volume 4 (Edersheim) |
| 569 The Child Samuel | 1 Birth of Samuel |
| 575 Eli and His Sons | 10 The Sin of Eli's Sons |
| 581 The Ark Taken by the Philistines | 16 Taking of the Ark |
| 592 The Schools of the Prophets | 26 Samuel's Administration |
| 603 The First King of Israel | 26 The Demand for a King |
| 616 The Presumption of Saul | 56 Saul's Disobedience |
| 627 Saul Rejected | 56 The Rejection of His Kingdom |
| 637 The Anointing of David | 79 The Anointing of David |
| 643 David and Goliath | 79 Combat between David and Goliath |
| 649 David a Fugitive | 94 David's Flight to Samuel |
| 660 The Magnanimity of David | 109 David end Jonathan |
| 675 The Death of Saul | 147 Death of Saul |
| 683 Ancient and Modern Sorcery | 136 Saul... the Witch of Endor |
| 690 David at Ziklag | 136 Capture of Ziklag by the Amalekites |
| 697 David Called to the Throne | 147 David King at Hebron |
| 703 The Reign of David | 163 David... King over All Israel |
| 717 David's Sin and Repentance | 190 David's Great Sin... Repentance |
1. J. N. Andrews had taken a copy of Paradise Lost to Ellen
White when he recognized that her account of the 'Great controversy"
was similar to that of John Milton in his epic poem of 1667. According
to Arthur L. White, she had put it up on a "high
shelf" and not read it.... EGW's The Spirit
of Prophecy was published by the Pacific Press first in four
volumes (1870777884). A facsimile reproduction
was issued in 1969 by the Review and Herald Publishing Association....The
Conflict of the Ages Series, last, was to include five books The
Great Controversy (1888), Patriarchs and Prophets (1890),
The Desire of Ages (1898), The Acts of the Apostles
( 1911), and Prophets and Kings ( 1916).
2. An editorial notice about the forthcoming volume two of The
Spirit of Prophecy appearing in the Review of 30 November
1876 said: "We are prepared to speak of this volume, now
just issued, as the most remarkable volume that has ever issued
from this Office." The paragraph was initialed by editor
Uriah Smith.
3. Ronald L. Numbers deals with the endeavors of these "health
reformers" in his Prophetess of Health: A Study of Ellen
G. White (New York: Harper & Row, Publishers, 1976). Their
views were published in periodicals of the 1800s and these books,
among others: (1) Willlam A. Alcott, Lectures on Life and Health
(Boston: Phillips, Sampson, and Co., 1853); (2) Larkin B.
Coles, Philosophy of Health: NaturatPrincihhes oJ Health and
Cure (Boston: William D. Ticknor & Co., 1849), (3) Sylvester
Graham, Lectures on the Science of Human Life (New York:
Fowler and Wells, 1858); (4) James Caleb Jackson, The Sexual
Organism (Boston: B. Leverett Emerson, 1862); (5) Russell
T. Trall, Pathology of Reproductive Organs (Boston: B.
Leverett Emerson, 1862); (6)Joel Shew and Trall, editors of the
WaterCure Journal (184562).
4. Ellen G. White, Forward, Health or How to Live (Photographic
reproduction, Mokelumne Hill, Calif., 1957); Review 30
(8 October 1867), p. 260.
5. Ibid.
6. Ibid.
7. Ronald L. Numbers, Prophetess of Health: A Study of
Ellen G. White (New York: Harper & Row, Publishers, 1976).
8. Ingemar Linden, The Last Trump, p. 202. James White
to Dudley M. Canright, 24 May 1881.
9. [Iohn Harvey Kellogg], "An authentic Interview between
Elder G. W. Amadon, Elder A. C. Bourdeau, and Dr.John Harvey Kellogg
in Battle Creek, Michigan, on October 7th, 1907." A notarized
stenographic report.
10. Ibid.
11. William S. Sadler to EGW, 26 April 1906, pp. 34.
12. EGW, Testimonies, vol. 5, pp. 6667. EGW to Battle
Creek Church, 20 June 1882.
13. Jack W. Provonsha, Sabbath School Study Tape, 2 February 19.80.
Glendale Committee Review, 2829January 1980.
14. H[orace] L[orenzo] Hastings, The Great Controversy between
God and Man (Boston: Private printing by the author, [1858]).
15. Linden, The Last Trump, p. 211.
16. Earl W. Amundson, "Authority and Conflict-Consensus and
Unity," photocopied (Paper presented at Theological Consultation,
Glacier View Ranch, Ward, CO, 1520 August 1980), pp. 12,
16.
17. See Appendix, Chapter 5 Comparison Exhibits.
18. Guy Herbert Winslow, "Ellen Gould White and Seventhday
Adventism" (Dissertation, Clark University, Worcester, MA
1932) p. 290. See also Robert W.Olsen "The Desire of Ages,"
photocopied (Washington: EGW)
19. EGW, The Spirit of Prophecy, vol. l, pp. 11819.
20. Ellen G. White, Patriarchs and Prophets (Mountain View:
PPPA, 1890), pp.
21. Arthur L. White to Henry F. Brown, 23 September 1943.