PIONEERS, PANTHEISTS, AND PROGRESSIVES:

A. F. BALLENGER AND DIVERGENT PATHS TO THE SANCTUARY

By B e r t Haloviak

A s s i s t a n t D i r e c t o r O f f i c e of Archives and S t a t i s t i c s

Materials used i n t h i s paper have been drawn from p u b l i s h e d and unpubl ished s o u r c e s housed i n t h e Arch ives of t h e General Conference and a t t h e White E s t a t e .

June , 1980

O f f i c e o f Archives and S t a t i s t i c s

General Conference of Seventh-day A d v e n t i s t s

Washington, D.C.

INTRODUCTION

I n 1898, during h i s campmeeting e f f o r t s i n behalf of t h e churchwide emphasis

"Receive ye t h e Holy Ghost," A. F. Ballenger wrote and set t o music t h e fol lowing:

'T i s a g l o r i o u s t ime f o r t h e church today; For t h e trump a g a i n has blown;

And t h e h o s t s of God, by t h e P i l l a r l e d , Move on t o t h e i r promised home;

And t h e Holy Ghost i n t h e ' l a t t e r r a i n , ' With h i s peace and joy and power,

O'er t h e church now f a l l s wi th r e f r e s h i n g f l oods , Like a g l o r i o u s summer shower. 1

On May 24, 1905, E l l e n White gave Bal lenger a testimony t h a t , among o t h e r

t h ings , urged him t o " take heed how you myst i fy t h e gospel ." An examination of

t h e con tex t of t h a t May 24 testimony is t h e primary aim of t h i s paper .2

I n a t tempt ing t o o u t l i n e t h e c e n t r a l s t r a n d s of denominational thought between

1897 and 1911, t h e w r i t e r has r a t h e r l oose ly used such terms a s "pan the i s t i c , "

"myst ical ," " s p i r i t u a l i s t i c , " e t c . A p r e c i s e t h e o l o g i c a l d e f i n i t i o n is unnecessary, I

a i n t h e writer's opin ion , f o r t h e purposes i n which they a r e used. I n h e r use of

those terms, Mrs. White d id no t depend upon t h e i r p r e c i s e t heo log ica l meaning.

An examination of t h e background t o t h e E l l e n White s t a t emen t s concerning

Bal lenger r e v e a l s t h r e e major movements w i t h i n t h e denomination t h a t may be

l oose ly l abe l ed "pan the i s t , " "pioneer," and "progress ive ," no t s o much f o r

eva lua t ive purposes, b u t r a t h e r as l a b e l s t o i d e n t i f y t h e "paths" followed by

those groups. While c e r t a i n denominational l e a d e r s a s W. W. P r e s c o t t and o t h e r s

might have moved from one group t o another over a per iod of t i m e , t h e l i n e s w i th in

each camp were f a i r l y w e l l de f ined .

(1) The p ioneers , i n genera l , were those m i n i s t e r s and l e a d e r s who emphasized

as c e n t r a l , such fundamental denominational t each ings a s Revela t ion 14, t h e Sabbath,

and t h e prophecies . They were r e l a t i v e l y i n f l e x i b l e toward t h e o l o g i c a l v a r i a t i o n s and

app l i ed t h e S p i r i t of Prophecy w r i t i n g s q u i t e l i t e r a l l y .

0 (2 ) The group t h a t became t h e p a n t h e i s t s sprang l a r g e l y from those who i n

1888 t o 1890 would have been termed progress ive . By 1897 t h i s group was teaching

concepts t h a t were s t r o n g l y t inged wi th pantheism and t h a t seemed t o n u l l i f y t h e

fundamental t each ings of t h e church. I n i t i a l l y t h e p a n t h e i s t s were a l s o l i t e r a l i s t i c

i n t h e i r i n t e r p r e t a t i o n of t h e S p i r i t of Prophecy, and i n t h e i r l i t e r a l i s m ,

be l ieved t h e w r i t i n g s of Mrs. White supported t h e i r p o s i t i o n s . This f a c t o r l e d t o

a c l o s e at tachment between t h e p ioneers and t h e p a n t h e i s t s a t t imes. Af t e r Mrs.

White s t r o n g l y condemned t h e i r p o s i t i o n s , t h e p a n t h e i s t s even tua l ly completely

d i scarded and worked a g a i n s t t h e w r i t i n g s . I n t h e i r s t r e s s upon t h e indwell ing

of t h e Holy S p i r i t , t h e p a n t h e i s t s came t o b e l i e v e t h a t each i n d i v i d u a l would

even tua l ly possess t h e s p i r i t of prophecy. This a l s o l e d t o a nega t ive a t t i t u d e

toward denominational o rgan iza t ion s i n c e , i n t h e i r mind, s t r o n g o rgan iza t ion would

i n h i b i t t h e workings of t h e Holy S p i r i t .

( 3 ) The p rog re s s ives , coming t o t h e f o r e f r o n t i n 1901, were s t rong on t h e

fundamentals, f l e x i b l e on t h e o l o g i c a l i n s i g h t s , s t r o n g on o rgan iza t ion and

n o n l i t e r a l i s t i c regard ing t h e S p i r i t of Prophecy.

The r eade r should r e a l i z e t h a t t h e s p e c i a l terms used h e r e a r e intended only

t o provide a broad g e n e r a l i z a t i o n about 15 yea r s of denominational h i s t o r y .

Within t h i s per iod no group took a pre-eminent p o s i t i o n o r maintained a monopoly

on t r u t h . It should a l s o be recognized t h a t a l l of t h e groups contained members

who would even tua l ly l eave t h e church. The p a n t h e i s t s , however, he ld such a v i t a l

e r r o r , t h a t t h e i r t each ing , when developed, could have s h a t t e r e d t h e denomination

and n u l l i f i e d i t s c e n t r a l message.

'IRECEIVE YE THE HOLY GHOST"

I n l a t e 1898, G. A. I rwin , p r e s iden t of t h e General Conference, descr ibed t h e

campmeetings c u r r e n t l y being he ld w i t h i n t h e United S t a t e s t o E. G . White, who

was then i n Aus t r a l i a . I n no t ing t h e "unusual degree of t h e S p i r i t and b l e s s i n g

of t h e Lord," I rwin informed Mrs. White t h a t t h e "most spir i tual ly-minded" l eade r s

were s e n t t o conduct t h e meetings. Those s p e c i f i c a l l y named were: Mrs. S. M. I .

Henry, A . F. Bal lesger , William Sad le r , and J . A. Brunson. Within a decade, t h r ee of a

3

t he four would be a c t i v e l y working a g a i n s t t he church. Others a c t i v e l y involved

i n t he "Receive ye t h e Holy Ghost" movement would l ikewise l eave and work aga ins t

t h e church. Those who l e f t were regarded a s t h e most dynamic preachers and l eade r s

w i th in the church. They included: A. T. Jones, E. J . Waggoner, J . H. Kellogg,

J. W. Scoles , William Hutchinson, Harry Champness, A. R . Leask, William Robinson,

G. C. Tenney, L. A. Phippeny, R. S. Donnell , S . S . Davis, J . A. L. Derby, E. J .

Dryer, I rv ing Keck, L. H. C r i s l e r , M. E. Kellogg, G . E. ~ i f i e l d . ~

The message was born out of t h e "prolonged" debate over t h e acceptance of t h e

j u s t i f i c a t i o n by f a i t h message of 1888 and t h e convic t ion t h a t , a f t e r t h e acceptance

of r igh teousness , t h e Lord would pour out H i s S p i r i t t o enable t h e f i n i s h i n g of

t he work and t h e r e t u r n of Jesus . That theme occupied a c e n t r a l p o s i t i o n i n t h e

Review - and Herald, a s we l l a s t h e campmeetings during 1897 t o 1899, and was l e d

p r imar i ly by A . T. Jones, recently-named e d i t o r of t he Review, and A. F. Bal lenger .

A s e d i t o r , Jones concluded p r a c t i c a l l y every e d i t o r i a l f o r over a year with t h e

a words "Receive ye the Holy Ghost.' ' A s a r e v i v a l i s t Ballenger t r ave l ed from church

t o church and campmeeting t o campmeeting preaching t h a t same theme.

By 1897 Jones had added a s i g n i f i c a n t i ng red ien t t o t h e message, one t h a t seemed

t o have t h e p o t e n t i s b of u n i t i n g the medical and m i n i s t e r i a l elements of t h e church.

Those elements had been a n t a g o n i s t i c t o each o the r f o r some time:

P e r f e c t h o l i n e s s embraces t h e f l e s h a s we l l a s t h e s p i r i t ; i t inc ludes t h e body a s w e l l a s t h e sou l . Therefore, a s p e r f e c t h o l i n e s s can not be a t t a i n e d without h o l i n e s s of body, and a s h o l i n e s s of body i s expressed i n t h e word "heal th," s o p e r f e c t ho l ines s can not be a t t a i n e d without h e a l t h . . . . Do you not s e e by a l l t h i s t h a t i n the p r i n c i p l e s of h e a l t h f o r t he body and r ighteous- ness f o r t h e s o u l , both inwrought by t h e Holy S p i r i t of God, t he Lord is preparing a people unto p e r f e c t ho l ines s , so t h a t they can meet t he Lord i n peace, and s e e him i n ho l ines s?

The connection of h e a l t h reform with t h e indwell ing of t h e Holy S p i r i t was

c o n s i s t e n t l y emphasized i n t h e Review between 1897 and 1900.

A s did o t h e r s who preached t h e Holy Ghost message, Bal lenger considered t h a t

a message the culminat ion of t he 1888 emphasis. A s d id t he o t h e r s , he seemed t o

e x h i b i t a negat ive a t t i t u d e toward those l eade r s who he be l ieved i n h i b i t e d the

acceptance of t h a t message. He emphasized t h a t t h e Holy S p i r i t had begun t o be

poured ou t a t t h e 1893 GC s e s s i o n , bu t t h a t c e r t a i n l eade r s had l abe l ed t h e move-

ment a s f ana t i c i sm and thereby hindered t h e work designed f o r t h a t t i m e . He noted

i n 1897, however, t h a t t h e r ecep t ion of t h e Holy S p i r i t was then p re sen t t r u t h .

Righteousness by f a i t h , according t o Bal lenger , "was given us of God t o s t o p our

s inn ing . Let no man say t h a t he has rece ived r igh teousness by f a i t h u n t i l he has

stopped s inning." H e continued: "We a r e i n t he time of t h e l a t t e r r a i n , bu t t h e

outpouring of t h e S p i r i t is withheld because of our s i n s . " H e summarized h i s concept

a s fol lows: "Something t o t e l l ; power t o t e l l i t . Righteousness by f a i t h f u r n i s h e s

a man something t o t e l l ; and t h e baptism of t h e Holy S p i r i t f u rn i shes him power t o

t e l l i t i n a mighty power t o t h e world. " 6

Ballenger emphasized t h a t , j u s t a s C h r i s t c leansed t h e temple be fo re he could

perform mi rac l e s , s o mu@ t h e church min i s t ry and membership be purged from t h e i r

s i n s be fo re t h e power of God could come upon t h e church. He urged ind iv idua l s t o

seek t h e c l eans ing of themselves from s i n and then t h e power t o w i tnes s a g a i n s t t h e

"uncleanness of t h e church." H e noted:

I must have a c l ean church t o i n v i t e t h e people i n t o , be fo re I can s t and be fo re t h e people t o g ive t h e loud c ry i n a l l i t s g lo ry . . . . The world is wa i t i ng f o r us t o g e t t h e v i c t o r y . We want power f o r wi tness ing . . . . I f t h e Lord should g i v e you tremendous wi tness ing power be fo re t h a t b e s e t t i n g s i n w a s roo ted ou t , you would become a tremendous wi tness a g a i n s t God by t h a t f a i l u r e i n your l i f e .

Bal lenger be l i eved t h a t t h e t i m e had come t o "get an experience s o f a r beyond t h e

experience of 1844 a s t o e c l i p s e t h a t per iod wi th t h e f u l n e s s of t h e loud cry."7

H e p resen ted h i s concept of t h e Holy Ghost message i n f i v e e s s e n t i a l s t e p s :

F i r s t , repentance of s i n ; second a c la iming of pardon, o r t h e imputed r igh teous- ness of God by f a i t h ; t h i r d , t h e claiming of t h e keeping power of God, o r imparted righteousness by f a i t h ; f o u r t h , t h e claiming of " the promise of t h e S p i r i t through f a i t h ; " f i f t h , t h e cla iming of t h e g i f t of hea l ing by f a i t h .

According t o Bal lenger "phys ica l hea l ing i s now p re sen t t r u t h t o Seventh-day

Advent i s t s , b u t only t o those who w i l l g ive t h e Lord t h e g lory ." H e urged t h e

church t o " c l e a r t h e King's highway" of s i n s s o t h a t "s igns and wonders may be

done by t h e name of h i s holy c h i l d Jesus ." Cons is ten t r e p o r t s of phys i ca l hea l ings

accompanied the r e p o r t s from those campmeetings where A . F . Ballenger preached. 8

a The theo log ica l base f o r Bal lenger ' s concept of phys i ca l hea l ing is of v i t a l

concern because of i t s r e l a t i o n s h i p t o h i s l a t e r sanctuary teaching. H i s concept

of t h e atonement included more than Chr i s t bear ing t h e s i n s of t h e world i n i t s

behal f . It l ikewise included, f o r Bal lenger , C h r i s t bear ing the phys i ca l i l l n e s s e s

of t h e world upon t h e Cross. He s t a t e d :

It is c l e a r t h a t our Lord took our i n f i r m i t i e s and bare our s icknesses that we might not have t o bear them--that we might be loosed from them--that they might depar t from us. J e sus bore them, the re fo re , t h a t He might bear them away from us, t h a t we might bea r them no more. A l l t h i s proves t h a t t h e Gospel i nc ludes s a l v a t i o n from s i ckness a s w e l l a s s a l v a t i o n from s i n . . . . Does not t h e s u r p r i s e manifested over mirac les of hea l ing show a l a c k of appre- c i a t i o n of t h e mirac le of t h e new b i r t h , and a d i s p o s i t i o n t o t ranspose i t from the realm of t h e miraculous t o t h e sphere of t he n a t u r a l ?

To confirm h i s po in t Bal lenger spoke of t he time when he himself lacked f a i t h i n

phys i ca l hea l ings . A t t h e same time, he noted, he "had not experienced God's

miraculous saving power." When he had experienced t h e l a t t e r , Bal lenger a f f i rmed,

0 he immediately obta ined " f a i t h i n God's power t o h e a l t he s ick ." He reasoned t h a t

i t requi red no g r e a t e r mi rac l e f o r God t o save him from s i n s and keep him from

f a l l i n g than t o h e a l phys ica l i l l s . He continued:

Thus a rose my f a i t h i n God's hea l ing power f o r t h e body. And a s I rece ived i t , s o must I walk i n i t . I f t h e r e comes a shadow of a f a i l u r e i n my personal experience touching my s a l v a t i o n from s inn ing , t h e r e is a corresponding f a i l u r e i n my f a i t h and p r a c t i s e concerning t h e hea l ing of t h e s i c k .

Bal lenger noted t h a t h i s f a i t h was anchored "within the ve i l . "9

That teaching was r e a s s e r t e d by Bal lenger i n h i s book Power f o r Witnessing,

publ ished i n 1900. He s t r e s s e d t h a t anyone who could b e l i e v e i n t he r e s u r r e c t i o n

of t h e body, could r e a d i l y be l i eve i n t he hea l ing of the body, "which is only

a kind of f i r s t - f r u i t s , o r p a r t payment, of t h e promised redemption of our body."

He continued :

Thus do t h e S c r i p t u r e s teach t h a t He bore our s i n s t h a t we might no t bear them. . . . This is t h e b lessed t r u t h which we teach t h e s i n n e r when he comes t o us seeking s a l v a t i o n from s i n . Why d id He t ake our i n f i r m i t i e s and bear our s i cknesses? . . . It is c l e a r t h a t our Lord took our i n f i r m i t i e s and bare ou r s i cknesses t h a t we might not have t o bea r them; t h a t we might be loosed from them; t h a t they might depar t from us. J e sus bore them there- f o r e , t h a t He might bear them away from us , t h a t we might bear them no more.

A l l t h i s proves t h a t t h e gospel inc ludes s a l v a t i o n from s i ckness a s w e l l a s s a l v a t i o n from s i n . 10

It seems very p o s s i b l e t h a t Mrs. White, i n 1905, would r e a c t nega t ive ly t o t he

S c r i p t u r a l base f o r t h i s concept of t h e atonement when Bal lenger presented h i s

sanc tuary views a t t he 1905 GC s e s s i o n ,

Soon t h e r e were h i n t s o f d iverg ing pa ths with those l e a d e r s of t he Holy Ghost

movement who seemed t o be moving toward pantheismland t h e p ioneers . George Irwin

f r equen t ly wrote t o Mrs. White concerning h i s f e a r s about t he in f luences t h a t t o

him seemed t o be becoming subvers ive of t h e fundamental teachings of t he church.

D r . J. H. Kellogg seemed t o be moving inc reas ing ly away from teaching t h a t could

be termed "denominational." I rwin not iced t h a t such younger doc tors a s David

Paulson, D . H. Kress, and Howard Rand, and m i n i s t e r s such a s W. W. P r e s c o t t ,

E. J . Waggoner, and A. T. Jones, were "running along extreme l i n e s a l so . " He t o l d

Mrs. White, "I f e e l more and more t o thank God f o r t h e S p i r i t of Prophecy; f o r i t

is our rudder t h a t w i l l guide us s a f e l y over t h e shoa l s and breakers t h a t a r e

be fo re us." I rwin became s o concerned over t h e d iverg ing pa ths t h a t he urged i t

a s a v i t a l neces s i ty t h a t Mrs. White r e t u r n t o the United S t a t e s from Aus t r a l i a .

He pleaded:

I th ink you w i l l f u l l y app rec i a t e t h e f a c t t h a t we he re a r e i n a measure power- l e s s t o t u r n t h e t i d e without your personal presence; and be l i ev ing t h i s t o be t r u e , I aga in urge, f o r t h e sake of t h e cause of God i n gene ra l , and f o r t he sake of some s o u l s who are l i a b l e t o l o s e t h e i r hold on God and become l o s t i n t h e m i s t and fog, t h a t you come t o t h i s country a t t h e e a r l i e s t p o s s i b l e moment a f t e r you r ece ive t h i s l e t t e r .

I rwin turned t o t h e p ioneers t o r e s t o r e t h e fundamentals. He noted t h a t Stephen

Haskel l i n h i s work brought ou t t h e "grea t underlying p r i n c i p l e s of t h e message,

which exploded many e r r o r s and b e l i e f s t h a t have been gaining a foothold i n t h e

minds of some." He wrote Mrs. White t h a t aske ell's preaching "on t h e r i g h t

l i n e s i n which t h e message should be c a r r i e d , and h i s e f f e c t u a l way of showing

from t he Word the f a l l a c y of t he many e r r o r s t h a t have been creeping i n , is a l l

having a good e f f e c t . " He noted t h a t elements were coming i n t o the church t h a t

Haekell and J . N . Loughborough could combat because of t h e i r previous experience

i n dea l ing wi th fana t ic i sm. 12

a Review Herald a r t i c l e s by S. N . Haskel l , R. A. Underwood and J . N .

Loughborough, emphasizing the pe r sona l i t y of t h e Holy S p i r i t and dep ic t ing e a r l i e r

f a n a t i c a l movements w i t h i n the church, seemed designed t o e x h i b i t a pioneer r e a c t i o n

t o t h e developing p a n t h e i s t i c teachings. Even A . T. Jones observed:

I am a f r a i d t h a t t h e r e has been a tendency t o go over t o t he o the r end now, and preach t h e f a i t h of J e sus with t t h e commandments. We must guard ourse lves aga ins t such a t h ing a s t h a t . PY

I n t h e next admin i s t r a t i on both W. A . Spice r , s e c r e t a r y of t h e General Conference,

and A. G. Dan ie l l s , p r e s iden t , observed t h a t I rwin had spent cons iderable t o i l

"facing t h e mystery" of a developing apostasy.14

Throughout t h e 1890s, Mrs. White warned a g a i n s t t h e mys t i ca l , s p i r i t u a l i s t i c

t h e o r i e s t h a t she saw en te r ing t h e church. She wrote:

Chr i s t has given many warnings t o t he e f f e c t t h a t f a l s e d o c t r i n e s , f a l s e prophets and f a l s e c h r i s t s would a r i s e , and deceive many. From t h e l i g h t t h a t God has been p leased t o g ive m e , h i s humble s e r v a n t , I know t h a t t hese prophecies have been f u l f i l l i n g , and tes t imonies have not been few t h a t have been given t o meet t hese th ings a s they have come up a l l a long through our r e l i g i o u s experience. Great de lus ions w i l l a r i s e , and "even of your own s e l v e s s h a l l men a r i s e , speaking perverse t h ings t o draw away d i s c i p l e s a f t e r them. "

She warned h e r son, James Edson White, about professed " i n t e r p r e t e r s of t h e word

of God" who mys t i f i ed t h e " s p i r i t u a l import of t he sacred gospel" and thus covered

up the t r u t h . She noted: "We need not go o u t s i d e of our own ranks t o s e e t h e

deep p l o t t i n g s of Satan. He is working through some of our own number, and they

are deceiving t h e people. 1115

Mrs. White seemed t o summarize the major developments w i th in the church i n

the decade of t h e 1890s, and a l s o t h e varying al ignments when she wrote the fol lowing

t o J. H. Kellogg i n 1898:

Some who read t h e word ca tch a t i deas which they suppose g ive them g r e a t l i g h t . They p re sen t t h i s supposed l i g h t a s t r u t h , bu t a s they have not r e a l l y s tud ied the word as some have done, they w i l l , f u l l of a rdo r and z e a l , p r e sen t t heo r i e s which, i f received, w i l l counterwork the e f f o r t s which have been put f o r t h s i n c e 1844 t o g ive the people of God a connected cha in of t r u t h . They do not know what they a r e doing, bu t they d i s t u r b those who suppose they have a s o l i d foundation. These c rave f o r new ideas and suppos i t ions , which m a r t h e symmetrical development of cha rac t e r . Under t h e in f luence of t h e Holy S p i r i t ,

those with this enthusiastic temperament would be enabled to do the highest service. The quickening influence of the life in their message would give character to the work, and advance it, diffusing the grace and spirit of truth in all its lines. But let such a one put his whole mind upon some idea which is not correct, and deformity rather than symmetry is developed.

She urged the church:

In the work at our campmeetings we should give prominence to the truths of the Third Angel's Message. We are in danger of giving this message in so indefinite a manner that it does not impress the people. . . . The trumpet is to give a certain sound. Lift up the standard, the commandments of God and the faith of Jesus. Make this the important theme. Then by strong arguments wall it in, and make it of still greater force. Dwell more on the Revelation. Read, explain, and enforce its teachings. l6

Ballenger's campmeeting appointments included Indiana in both 1897 and 1898.

In reflecting upon his 1898 meeting in Indiana, he observed:

At the Indiana meeting, between thirty and forty from the city arose for prayer. As I stood there that Sunday afternoon, and called the people of the world and other churches to repentance, and saw them forced to their feet by the power of God, I thought, What power will be manifested when God's people are clean! When I am conscious that I am not clean, I can not preach with power, neither can I preach with "unwonted power" when I know that my people are not clean. Cleanse the Seventh-day Adventist Church of all un- cleanness, and I will promise the loudest cry of the loud cry the same day.

Among those impressed with Ballenger's messages were the conference president,

R. S. Donnell, and one of its leading ministers, S. S. Davis, both of whom were to

become the leaders in what was called the "Holy Flesh" teaching. 17

Although a few years later the Indiana apostasy in its outworkings seemed at

war with the fundamental teachings of Adventism, the core error seemed to escape

detection. A. J. Breed, president of District No. 6, which included Indiana, noted:

I could see nothing especially in it more than simply Justification by Faith, put in another way. It is not so much of what they are preaching as the way they are doing it.

Breed noted that the entire group at the campmeeting he attended in 1900 seemed in

harmony with the teaching. He observed that as far as the teaching went his only

complaint was that none of the fundamental teachings of Adventism were prominent. 18

The fact that pantheistic teaching had been so widely accepted within the

denomination by the late 1890s hindered Breed from detecting its fundamental error.

Stephen Haskel l , upon r e tu rn ing from an overseas t r i p i n 1899, was shocked a t

0 some of t he "queer doc t r ines preached by some of t h e leading m i n i s t e r s of t he

r i s i n g generat ion" and w a s f u r t h e r shocked t h a t quota t ions from t h e Bible and

tes t imonies would be given i n apparent support of those teachings . Haske l l ' s

observa t ions p re sen t a c o l o r f u l , b u t t r a g i c p i c t u r e of the consequence of a f a l s e

concept of t h e atonement. H i s d i s t i n c t i v e grammar is r e t a i n e d i n t h e following

d e s c r i p t i o n r t o Mrs. White:

Some of t h e s t r a n g e s t doc t r ines I have heard is t h e Sea l of God cannot be placed on any person of Grey Hai rs , o r any deformed person, f o r i n the c los ing work we would reach a s t a t e of pe r f ec t ion , both phys i ca l ly and s p i r i t u a l , where we would be hea led from a l l phys i ca l deformity and then could not d i e , e t c . I s a i d t o Brother Breed and a l s o t o t h e b re th ren i n r e p l y t h a t I expected the next I would hear we could g e t a new s e t of t e e t h i n t h i s l i f e , e t c . Well Bro. Breed s a i d t h a t was preached by some. Af te r Brother Warren had preached t h i s he had i n a t e n t a l l t h a t was s i c k and deformed t o meet and they would consu l t a s t o what t o do. One woman s a i d how convincing i t would be t o he r f r i e n d s t o s e e h e r r e t u r n home with h e r h a i r s a l l r e s to red and be l ieved i t would be soon. She wept a s she spoke. Another deaf man i n one e a r s a i d t h e hear ing was r e tu rn ing back even then. So an hour o r two was spent i n tes t imonies of l i k e na ture . I was as tonished a t t h e s i g h t and more as tonished t h a t such preaching should have any e f f e c t on t h e people. And s t i l l more as tonished t o hear such preaching from a m i n i s t e r of such r epu te and from one t h a t s tood a t t h e head of a mission. . . . In t h e morning I a rose e a r l y and go t t oge the r a l l of t h e b re th ren and s i s t e r s , m i n i s t e r s included, and read a testimony you s e n t me s e v e r a l yea r s ago a t t h e time Brethren Jones and Waggoner was car ry ing t h e praying f o r t h e s i c k t o an extreme and i t f u l l y descr ibed t h e meeting of t h e s i c k we had the n ight before . We t o l d them of t h e na tu re of t h e tes t imonies how i t had ever come t o c o r r e c t e r r o r s and suppress f a n a t i c i s m , e t c . . . . I then sought a personal in te rv iew wi th Brother Warren and he s a i d t h e lead- ing m i n i s t e r s , t e ache r s and doc tors be l ieved i t . I t o l d him t h a t made no d i f f e r e n c e wi th me i f every body be l ieved i t . Well t h i s is only a sample of what i s going around here . I have had much freedom i n speaking. But t h e t r u t h is t h e r e is l i g h t which is g r e a t l y perver ted .

It seems s i g n i f i c a n t t o no te t h a t Haskel l w a s descr ib ing meetings he ld i n B a t t l e

Creek. It l ikewise seems s i g n i f i c a n t t h a t Bal lenger was s h o r t l y assigned t o work

wi th Stephen Haskel l i n h i s campmeeting assignments. 19

Mrs. White responded t o Haskel l ' s d e s c r i p t i o n by not ing that such t eachers

"having l o s t t h e grand t r u t h s of the Word of God, which cen te r i n t h e t h i r d

angel ' s message" had suppl ied those t r u t h s wi th " fab les . I' She continued :

Those who present t he idea t h a t t h e b l i n d , t h e deaf , t h e lame, t h e deformed, w i l l no t r ece ive t h e s e a l of God, a r e not speaking words given them by the Holy S p i r i t . . . . No one i s t o put t r u t h t o t he t o r t u r e by cheap imaginings, by p u t t i n g a forced , myst ica l cons t ruc t ion upon the word. . . . They a r e s t a r t i n g i n a course which w i l l l ead t o t he g r e a t e s t , most God-dishonoring fana t ic i sm. . . . The idea t h a t persons who a r e deformed must be healed i n order t o be saved is a f a b l e o r ig ina t ed by some one who needs inward c leans ing before he can r ece ive the s e a l of God. I n t h e g r e a t day of God a l l who a r e f a i t h f u l and t r u e w i l l r e ce ive t h e hea l ing touch of t he d iv ine Redeemer. The Li feg iver w i l l remove every deformity, and w i l l g ive them e t e r n a l l i f e . 20

Mrs. White l a t e r quest ioned t h e t h r u s t of t h e e n t i r e Holy Ghost movement. She

wrote Haskel l t h e next year : "Much i s be ing s a i d regard ing t h e impar ta t ion of t he

Holy S p i r i t , and by some t h i s is being s o i n t e r p r e t e d t h a t i t is an i n j u r y t o t h e

churches. " She a l s o wrote:

My b ro the r , t h e r e is danger of those i n our ranks making a mistake i n regard t o rece iv ing t h e Holy Ghost. Many suppose an emotion of a r a p t u r e of f e e l i n g t o be a n evidence of t he presence of t he Holy S p i r i t .

Mrs. White l i kewise saw t h e movement a s subver t ing the fundamentals and r e l a t e d i t

t o p a s t f a n a t i c a l movements w i t h i n t h e church. 2 1

The co re of R . 9 . Donnel l ' s t eaching , i n t h i s w r i t e r ' s op in ion , i s s i m i l a r t o

t h a t found i n Bal lenger and o the r s : a misappl ica t ion of t h e b e n e f i t s of t he

atonement. Donnell , a s d id Bal lenger , appl ied t o t h i s l i f e t h a t which i s reserved

f o r t h e f u t u r e l i f e . Donnell taught t h a t a t conversion both the mind and t h e body

were f u l l y cleansed and brought back t o t h e condi t ion of man be fo re t he f a l l , "so f a r

a s i t s l i f e o r a c t i o n s a r e concerned." He noted:

I teach t h a t those who f u l l y app ropr i a t e the power of t he Gospel of C h r i s t need not t o d i e . . . . A s t o what men might have a t t a i n e d unto i n t h e p a s t , my burden does not r e s t . Now is t h e time f o r t h e Laodicean o r c leans ing message, and the ga ther ing out of those who a r e t o be t r a n s l a t e d when Je sus comes. 22

Although Donnell sought t o b o l s t e r t h i s teaching by a l i t e r a l i s t i c a p p l i c a t i o n

of E l l en White w r i t i n g s , she n e i t h e r addressed h e r s e l f t o h i s s p e c i f i c t heo log ica l

underpinnings nor t o a thorough expos i t i on of h i s e r r o r . The testimony he received

a t t h e 1901 GC s e s s ion , however, contained s u f f i c i e n t information t o r evea l h i s

e r r o r had he given i t c l o s e examination. However, a s d id most of t h e o t h e r s who

followed f a l s e pa ths , he apparent ly never renounced h i s erroneous teaching. Mrs.

White informed the Indiana l eade r s :

11 . When human beings receive holy flesh, they will not remain on the earth, but will be taken to heaven. While sin is forgiven in this life, its results are not now wholly removed. It is at his coming that Christ is to "change

0 our vile body." . . . When Christ shall come with a great sound of a trumpet, and shall call the dead from their prison house, then the saints will receive holy flesh . 23

Rather significantly, in this testimony Mrs. White alluded to previous fanatical

movements within the church all of which seemed to claim full sanctification and

the present application of benefits not to be received until the return of Jesus.

She also noted:

These things bring a reproach upon the cause of truth, and hinder the procla- mation of the last message of mercy to the world. . . . Many such movements will arise at this time, when the ~ord's work should stand elevated, pure, unadulterated with superstition and fables. 24

ENGLAND, 190 1- 1905

In 1903 E. J. Waggoner attended a farewell gathering held in his honor as he

prepared to leave England after 12 years of service. Among the items presented to

him as a farewell gift was a nine volume set of "Quain's Anatomy," designed to

0 facilitate Waggoner's medical studies that he intended to continue in ~attle

Creek. Events leading to the departure of Waggoner from England, however, were not

as harmonious as the farewell gathering. While representatives of diverging paths

came into conflict within the United States, the confrontation was likewise severe

in England where A. F. Ballenger was asked to serve in 1901. 2 5

Waggoner edited the British Present Truth during his entire term in England.

A glimpse of some of his writings between 1902 and 1903 affords insight into the

nature of the confrontation.

Waggoner, as did Ballenger, taught that the power by which a person received

forgiveness of sins was the same power that healed disease. Waggoner asserted:

As long as we may expect forgiveness of sins, we may likewise expect healing of disease, and as there is no sin too great to be forgiven, so there is no disease that we may not ask Him to heal, with confidence that He will do it. . . . In the forgiveness of our sins by the life which we lay hold of by

a faith, we have the healing of all our diseases, if we but grasp the fact.

He also stated:

Nothing could be plainer than this. There is such a thing as victory over

d i sease and death, through Chr i s t . The f l e s h is cor rupt and s i n f u l ; b u t Chr i s t has "power over a l l f l e s h , " s o t h a t H i s l i f e can r e p r e s s s i n even i n " s i n f u l f l e s h , " and by t h e same power He can r e s i s t t h e encroachments of d i s - ea se even i n our mor ta l f l e s h . 2 6

That power, Waggoner taught , became a c c e s s i b l e through the atonement. "The

p e r f e c t , death-destroying l i f e of Jesus," Waggoner a s s e r t e d , "must be f u l l y

manifested i n t h e mor ta l f l e s h of some people be fo re t he Lord r e t u r n s t o t h i s

e a r t h again." H e aff i rmed:

Holiness , p e r f e c t p u r i t y of body and s p i r i t , is not only poss ib l e , but abso lu t e ly necessary; and t h i s s t a t e i s t o be ou r s i n t h i s p r e s e n t , e v i l world, be fo re he r e s u r r e c t i o n ; f o r we a r e t o l d t h a t without i t no man s h a l l s e e t h e Lord. 2 5 While i t is unnecessary t o t r a c e t h e va r i ed conclusions based upon Waggoner's

assumptions about t h e power r e l ea sed through the atonement, t h e fol lowing w i l l

s e rve as an example:

When the s u n l i g h t des t roys d i sease germs, c leans ing our e a r t h , and making i t h a b i t a b l e , and p u t t i n g co lour i n t o t h e cheeks of people, as w e l l a s upon the roses , i t is t h e working of t h e same l i f e of Chr i s t t h a t c leanses from a l l s i n . Thus t h e whole c r e a t i o n preaches t h e Gospel.

A t t h e same time, Waggoner could b e l i e v e i n a C h r i s t who "is our High P r i e s t i n t he

heavenly p l aces a t t h e r i g h t hand of God, y e t He is on e a r t h i n our f l e s h , even

i n our s i n f u l f lesh."28

Bal lenger noted t h a t h i s work i n England w a s s i m i l a r t o t h a t i n t h e United

S t a t e s except t h a t he sensed "a deepening experience and growing power." He wrote

of r ece iv ing l e t t e r s from 13 churches he had v i s i t e d by January of 1902 a l l t e l l i n g

of "new power which has come i n t o t h e i r l i v e s f o r personal v i c t o r y and aggress ive

serv ice ." Bal lenger mentioned h i s own "deeper concept ions of s i n and g r e a t e r

conceptions of t h e c ros s of Calvary." He a s s e r t e d t o t h e de l ega te s of t h e f i r s t

European General Conference t h a t t h e focus of h i s teaching had somewhat changed and

he was now preaching a g r e a t e r Gospel than he had ever preached before . He noted:

I have been t e l l i n g people t h a t i f they would do something, t h e Lord would do something; bu t now I have turned i t round, and am t e l l i n t he people t h a t t he Lord has done something, and wants them t o r ece ive i t . 28

Soon a f t e r h i e a r r i v a l i n England i n 1899, E . E. Andross took i s s u e with t h e

na tu re of t h e teachings of P r e s c o t t , Waggoner, and D r . Kress that-Aadross def ined a s :

13

What, when, and how to eat, and how to teach the same to others. Eating the body and drinking the blood of Christ in our every meal and every time we took a drink of water, etc. This was the all-important theme, continually.

Andross decried the absence of such themes during evangelistic endeavors as the

Second Coming, Signs of the Times, Three Angel's Messages, sanctuary, sealing work,

11 or any of those subjects that to me is the distinctive message for this time."

Andross observed :

If you will ask Eld. Loughborough why he decided to take passage for America it may throw some light on the exode of laborers from here within the last year. 30

By 1903 the pioneers in England became sufficiently concerned with the work of

Waggoner and others to press for some changes. Issues were drawn at the British

Conference meeting at Southsea, England, in that year. G. A. Irwiq, who representdd

the General Conference at the meeting that was designed to complete the organization

of the British Union Conference, observed that the organizational battle was

similar to that at the Oakland GC session when Waggoner, Jones, and others strongly

opposed what they considered moves toward centralization, except:

The controversy was much more fierce and determined, because that was the field where much of the spirit and sentiment that prevailed at the General Conference saw its birth. These men seemed to believ that it would be a Waterloo for them to be defeated on their own ground. 5 1

Compounding the frustration of Waggoner's attempt to prevent the establishment of

the British Union Conference was an attack from the North England Conference

relating to his teaching at the Bible School and in the Present Truth. The question

of financial support for both was pointedly raised. Irwin reported that "the

brethren there just came right up and took their stand, and said they could no

longer sanction such teaching that was tearing down all order and organization."

According to Irwin, Waggoner retorted that

He was right at Minneapolis, he had been tight ever since, was right now, and that the whole denomination was in the dark, and that sometime they might possibly see it if they did not drift entirely away and merge into a papacy. 32

In his letter of resignation, Waggoner presented his version of the confronta-

tion. He expressed intense opposition to sending Irwin as Daniells ' representative

and noted that "Brother Irwin did his duty nobly for 'the old landmarks.' Whether

t h e people were b e n e f i t e d o r no t was a secondary ma t t e r . " Waggoner a g a i n r a i s e d

t h e ques t i on of t h e p ioneer r e a c t i o n a g a i n s t t h e Minneapolis message. H e noted:

It was s o l e l y due t o t h e f a c t t h a t wh i l e , a f t e r much oppos i t i on , t h e denomina- t i o n had o f f i c i a l l y accep ted t h e advanced t r u t h of t h e message, they had no t taken i t p r a c t i c a l l y . . . . Worst of a l l , they d i d no t a ccep t t h e ADVANCING LIGHT (emphasis added) of t h e message. Having made one move, they f e l t i r r i t a t e d a t t h e i n t i m a t i o n t h a t they ought t o go on. . . . An e a r n e s t e f f o r t was made two y e a r s ago t o improve t h e s t a t e of t h ings . . . . The t r o u b l e was, a s be fo re , t h a t i t was thought p o s s i b l e t o e f f e c t reforms by t h e same means, and mostly t h e same men, t h a t caused t h e t r o u b l e . . . . To me t h e ou t look (now) seems less hopefu l than ever ; because h i t h e r t o t h e men i n charge had never s een t h e l i g h t ; b u t now men who have seen i t have been captured by t h e r e a c t i o n a r y element. I can no t comprehend i t ; b u t i t i s p l a i n t o me t h a t o f f i c i a l l y t h e denomination is back t h e o t h e r s i d e of Minneapolis. The c ~ y now, a s then , is, "Stand by t h e landmarks ."33

Waggoner c l e a r l y cons idered himself s t i l l w i t h i n t h e p rog re s s ive ca tegory . I

L. R. Conradi, l e a d e r of t h e denominational work i n Europe observed:

I am i n harmony a s t o t h e p r i n c i p l e s o f j u s t i f i c a t i o n by f a i t h set f o r t h a t Minneapolis, and I b e l i e v e they were God-given, and t h a t a s a people we needed them, and need them y e t , and t h a t they brought l i g h t and l i f e t o u s , b u t I f e a r t h a t t h e pendulum swung too f a r , and w e l o s t a g a i n a good d e a l of what w e gained by n e g l e c t i n g t h e message a s such. I f t h e t h i r d a n g e l ' s message is preached p rope r ly , i t is t h e e v e r l a s t i n g Gospel, and i t w i l l have i t s t e l l i n g e f f e c t . 34

A path very s i m i l a r t o Waggoner's had p rev ious ly been followed by t h r e e of

t h e n a t i v e B r i t i s h workers, Harry Champness, A. R . Leask, and J . S tokes . Champness,

who had min i s t e r ed f o r 13 y e a r s i n England, and was t h e most popular m i n i s t e r t h e r e ,

according t o 0. A. Olsen, p r e s i d e n t of t h e B r i t i s h Union Conference, l e f t t h e

denomination i n oppos i t i on t o i t s " l e g a l i s t i c " emphasis t o work along non-sec ta r ian ,

e v a n g e l i c a l l i n e s . Leask j o ined a h o l i n e s s movement, bu t even tua l l y jo ined

Champness i n a c t i v e work a g a i n s t t h e denomination. This group would s h o r t l y be

jo ined by o t h e r s fo l lowing a s i m i l a r pa th . Those l e a d e r s who had t h e r e s p o n s i b i l i t y

f o r fol lowing up i n t h e a r e a s where Champness and Leask had e a r l i e r m in i s t e r ed

i n t h e denomination were amazed a t how un ins t ruc t ed t h e church members were i n t h e

fundamental t each ings of Adventism. The c o s t i n church membership would be heavy. 3 5

Af t e r Waggoner's depa r tu r e , t h e change i n tone i n t h e P re sen t Truth and t h e

work i n gene ra l i n England was remarkable. E . W. Farnsworth was s e n t from Aus-

t r a l i a t o h e l p r e s t o r e t h e fundamentals. It seemed merely a m a t t e r of time be fo re

a confrontation with Ballenger would occur. Indeed, Ballenger had not only worked

closely with both Champness and Leask, but, according to Champness, "had professed

previously to be with us in our work of reform." Waggoner reported that Ballenger

had fully apprised Leask of the pioneer opposition to acceptance of the Waggoner

message at Minneapolis in 1888, and also Ballenger's contention that certain pioneers

had continued to controvert that message. Although Ballenger had not fully fol-

lowed the pantheists in 1903, he would shortly face a dilemma. 3 6

During the winter of 1903-04, during the time Ballenger was superintendent of

the Wales mission, he wrestled for three months with a problem that, when resolved,

would nullify his confidence in the Spirit of Prophecy. The question in Ballenger's

mind revolved around the identification of Babylon in the 17th chapter of Revelation.

Since he believed that the Babylon of chapter 14 and that of chapter 17 of Revela-

tion were identical, Ballenger, after three months of intense agonizing concluded

that Mrs. White's statement in Great Controversy, that the Babylon of Revelation 14

"cannot refer to the Roman church" was in error. His intense trauma over that

prolonged period, and his inability to find means of harmonizing this problem with

his understanding of the nature of the inspiration of the Spirit of Prophecy,

afford insights into his later actions. If he had taken into account the context

in which Ellen White's statement on Babylon occurred or had sought to understand

the point she was making rather than becoming caught on individual words, he might

have reached far different conclusions. 3 7

"LIVING TEMPLE"

If the battle between the pioneers and pantheists in England was intense, the

battle between the progressives and the pantheists in the United States was explosive.

The event that made divergent paths apparent was a book written by J. H. Kellogg

entitled The Living - Texle. -

0 The roots of Kellogg's philosophy reveal a remarkable similarity to that of

Ballenger, Waggoner and others who would fall generally within the pantheistic

camp. Kellogg's path led from his belief that Christ's atonement applied aspects of

glorification to the present. While Ballenger stressed more of a mediatorial role

for Christ and Kellogg an indwelling role, both had a similar concept of the atone-

ment and the power available through it. Both sets of concepts in their stress

and development warred against the fundamentals of the church. Notice Kellogg's

1902 view of the atonement:

Christ came to this earth with a mission of deliverance, whose scope was large enough to comprehend the whole world, with all its needs, all its infirmities, mental and physical as well as moral, all its woes, its misery, its pain, its diseases and deformities,--to open all the prison doors and to set its captives free. . . . Man needs physical healing as much as moral regeneration, and complete success is not possible in either one without the other.38

Thus through the atonement, according to Kellogg, there was present in nature and

in every living being, in man, a beneficent intelligence which is continually creating, restoring, renewing, building, and rebuilding, always doing the best that could possibly be done under the circumstances. This is the real healing power, active in every living cell, and particularly in the blood.

At the same time, Kellogg expressed his belief in a personal God in heaven. He

wrote Mrs. White:

Some of the brethren have gotten the idea that we do not believe in a personal God, which is ertainly very wrong. There could be no worship without a personal God. 34

Kellogg denied pantheism, mysticism, or any false teaching, and considered

attacks against him as largely manufactured. He noted that he believed the concepts

presented in The Living Temple since the 1890s and pointed to instances where those

concepts were published during the 1890s. He specifically mentioned the writings of

Mrs. S. M. I. Henry, W. W. Prescott, and claimed to find similar concepts in the

writings of Mrs. White. By 1903 Kellogg believed he saw the source of the diffi-

culty. He wrote W. W. Prescott:

When we say God is in the tree, the word "God" is understood in its most comprehensive sense, and people understand the meaning to be that the Godhead is in the tree, God the Father, God the Son, and God the Holy Spirit, whereas the proper understanding in order that wholesome conceptions should be pre- served in our minds, is that God the Father sits upon his throne in heaven where God the Son is also; while God's life, or Spirit or presence is the all- pervading power which is carrying out the will of God in all the universe. The whole thing is now clear to my mind. I confess it was not quite clear before, and I felt a distrust and an uneasiness with reference to the matter, though I could not for the life of me see where there was an error.40

The dimensions of t h e Living Temple c r i s i s a r e beyond c a l c u l a t i o n . I. H. Evans,

who had observed t h e beginnings of t h e apos tasy from w i t h i n the Irwin admin i s t r a t i on

noted:

Sometimes I almost wonder i f we have come, a s o the r denominations have come, t o a c r i s i s , where t h e r e s h a l l be s t agna t ion , o r , i f no t s t agna t ion , t h e r e s h a l l be s p l i t s , and we break up i n t o fragments, and one branch go t h i s way, and another another .

P r e s c o t t considered t h e movement a n a t tempt t o s u b s t i t u t e a " f a l s e philosophy i n

p l ace of t h e pure gospel," whi le Dan ie l l s observed:

I consider t h e whole matter a deeply l a i d scheme t o overthrow our cause and work, and t o thwart t he e f f o r t s we a r e making t o reach a pe r i sh ing world; i n f a c t , t o t u r n a s i d e t h e purpose and o b j e c t of our whole work, and t o def a t t h e movement f o r which t h i s denomination has been c a l l e d i n t o ex i s t ence . 2 1

Danie l l s quoted a testimony from Mrs. White where

It is s t a t e d t h a t i f a l l of us from t h i s t ime on g ive our whole l i v e s t o t h e undoing of t h e counterworking of t h e e v i l i n f luences t h a t have taken r o o t among us i n t h i s e v i l teaching, we s h a l l not be a b l e t o f u l l y undo i t . God a lone can check and undo t h i s e v i l th ing .

Dan ie l l s continued:

You w i l l s ee , too , t h a t our m i n i s t e r s a r e blamed f o r no t being wideawake, and understanding t h i s t h ing .

He be l ieved t h e movement was designed t o "prevent t he loud cry of t h e t h i r d

a n g e l ' s message from being experienced by t h i s denomination," and t h a t " the we l f a re

and s t a b i l i t y of t h i s cause a r e a t stake.I142

Dan ie l l s spoke from t h e background of one who himself had almost f a l l e n i n t o

t h e s u b t l e t i e s of t h e Kellogg apos tasy . He wrote:

Hardly a day passes b u t what I look up t o God i n heaven, and thank him f o r d e l i v e r i n g me from the sna re t h a t was' l a i d f o r me. A l l t h e condi t ions then e x i s t i n g were w e l l c a l c u l a t e d t o ensnare me. Had I not been de l ive red by my merc i fu l Fa ther i n heaven, I c e r t a i n l y would have been working wi th Elder Jones now i n t h e p repa ra t ion and c i r c u l a t i n g of t he wicked misrepresenta t ions he is sending out t o our people. . . . I am humbled every time I review t h e t e r r i b l e road over which I have journeyed s i n c e the 1901 conference.

Danie l l s confided t o Evans t h a t t he crisis "almost ruined" him phys i ca l ly , and wrote

W. C . White:

A t one time I found myself i n a p o s i t i o n where i t was only a s t e p t o much more than doubt and unbe l i e f . . . . And I know f o r a f a c t t h a t both Brother Pres- c o t t and Brother Spicer were most h o r r i b l y tempted. Their experience was f a r more a c u t e and dangerous than mine. But they both f ea red God, and he de l ivered them from t h e sna re of t he fowler.43

18

P a r t of t h e reason f o r t he depths of t h e c r i s i s from 1902 onward r e l a t e d t o t h e

long-term r o o t s of t h e " s p i r i t u a l i s t i c 1 ' teaching wi th in t h e denomination. R . A .

Underwood a l luded t o developments i n t h e 1890s, no t ing t h a t Dan ie l l s was l ea rn ing

"by experience some th ings t h a t o t h e r s had known before." He aff i rmed:

There has been creeping i n f o r yea r s c e r t a i n t h ings i n t he i n t e r p r e t a t i o n of t h e s c r i p t u r e s by some ( i t is not a l l confined t o B a t t l e Creek) t h a t is a s c e r t a i n t o make t h e Third Angel's message a s we have be l ieved and preached i t nothing l e s s than a f a b l e and a de lus ion .

H. W. C o t t r e l l considered t h a t " fo r many years , " t h e "rank and f i l e of the denomina-

t i o n were l a r g e l y s ide t r acked from t h e main l i n e , " and G. B. Thompson pointed t o

a " teaching which has been tak ing t h e edge of f t h e message f o r years . ' ' Dan ie l l s ,

P r e s c o t t , and o t h e r s observed the lengthy r o o t s of t h e teaching. Indeed, they, wi th

o t h e r s , saw t h e movement w i th in t h e denomination a s a p a r t of a worldwide philosophy

t h a t was sweeping o t h e r denominations. 4 4

A s d id o t h e r s , Mrs. White, i n dea l ing wi th t h e Living Temple c r i s i s , noted t h a t

such " s p i r i t u a l i s t i c sen t iments , t h e s t r ange , misleading t h e o r i e s , " had " for yea r s

been coming in." She f r equen t ly used such terms a s " s c i e n t i f i c t h e o r i e s which a r e

a k i n t o pantheism," " f a n c i f u l and s p i r i t u a l i s t i c i n t e r p r e t a t i o n s of t h e Sc r ip tu re , "

"perversion of t r u t h , I1 "mysticism. "

I n tes t imonies r e l a t i n g t o t h e c r i s i s we o f t e n f i n d d e s c r i p t i o n s of symbolic

scenes shown t o Mrs. White through v i s i o n . She repor ted such scenes a s Kellogg

pushing a long c a r up a s t e e p a s c e n t , r i d i n g a horse and ca r ry ing a banner, armies

i n t e r r i b l e c o n f l i c t , s h i p s and icebergs , e t c . Espec ia l ly noteworthy is t h e f a c t

t h a t M r s . White d i d not d e a l with t h e s p e c i f i c t heo log ica l e r r o r s plaguing the path

t h a t Kellogg and o t h e r s were fol lowing. She urged c l o s e B i b l i c a l s tudy t o a s c e r t a i n

t he e r r o r .

Mrs. White s t a t e d , a f t e r a f u l l year and a h a l f of tes t imonies r e l a t i n g t o t h e

c r i s i s :

Many a r e s o b l i n d t h a t they do not yet d i sce rn t h e misleading cha rac t e r of some of the sent iments contained i n t he book " ~ i v i n g Temple." Such ones, whether they be m i n i s t e r s , doc tors , o r t eache r s , would b e t t e r go a p a r t and study t he S c r i p t u r e s a lone wi th ~ o d . 4 5

W. C . White appl ied t h i s methodology a f t e r a c r i t i c a l meeting on the c r i s i s :

I s tud ied t h e Bible; I reviewed t h e teachings I had received regard ing God and H i s r e l a t i o n t o man; I s tud ied t h e "Living Temple"; I c a r r i e d the ques t ion t o God upon my knees. I f e l t t h a t I must know f o r myself t he answer t o t hese

a p e r p l e x i t i e s t h a t have been ga ther ing i n my mind a s a r e s u l t of t h e teachings I had heard a t our camp-meetings and i n San Francisco. I received a revela- t i o n of ~ o d ' s goodness and c l e a r views regarding H i s pe r sona l i t y and H i s power t h a t have s e t me f r e e from t h e doubts and p e r p l e x i t i e s t h a t have a r i s e n i n my mind. 4 6

Mrs. White be l ieved t h a t d i r e c t r e v e l a t i o n from t h e Lord should not have been

necessary i n o rde r f o r t h e church l eade r s t o d i sce rn the erroneous teachings i n

Living Temple. She w a s f u r t h e r shocked t h a t men "who have had a long experience i n

t he t ru th" should have accepted t h e teachings . She noted:

That those whom we thought sound i n t h e f a i t h should have f a i l e d t o d i s c e r n t h e spec ious , deadly in f luence of t h i s s c i ence of e v i l , should alarm us a s nothing e l s e has alarmed us.

She repor ted t h e fol lowing v i s ion :

The heavenly messenger turned t o those profess ing t o be medical mi s s iona r i e s , and s a i d , "How could you al low yourselves t o be l e d b l i n d f o l d ? How could you s o misrepresent t h e name you bear? You have your Bibles . Why have you not reasoned from cause t o e f f e c t ? You have accepted t h e o r i e s t h a t have l ed you away from t h e t r u t h s t h a t a r e t o stamp t h e i r impress upon t h e cha rac t e r s of a l l Seventh-day Adventis ts . Your l eade r has been moving the foundat ion timbers one by one, and h i s reasoning would soon l eave us wi th no c e r t a i n foundat ion f o r our f a i t h . He has not heeded t h e tes t imonies t h a t God through h i s S p i r i t has given. The books of t h e B ib l e conta in ing most important i n s t r u c t i o n a r e d i s - regarded because they say s o much about a personal God. He has not known whither h i s f e e t were tending. But i n h i s r ecen t w r i t i n g s , h i s tendencies toward pantheism have been revea led . 47

I n addressing h e r s e l f t o t h e Living Temple c r i s i s , Mrs. White appl ied a number

of terms t h a t two yea r s l a t e r she would r e l a t e t o t he Bal lenger c r i s i s . She noted

t h a t Kellogg was misapplying s c r i p t u r e s and tak ing them out of t h e i r connection and

"giving a wrong app l i ca t ion" t o them; he was advocat ing erroneous views t h a t were

d e s t r u c t i v e t o t h e landmarks; he was accept ing erroneous t h e o r i e s t h a t had been

m e t time and time aga in i n t h e p a s t ; h i s system l e d t o a downplaying of t h e Sabbath;

i t taught , i n e f f e c t , t h a t "My Lord de laye th h i s coming"; i t subverted t h e t r u t h s

found " in t h e r e v e l a t i o n given by Chr i s t t o John t o g ive t o t he churches. 1148

The dimensions of t h e c r i s i s can be seen by not ing A . G . ~ a n i e l l s ' observat ion

of Mrs. White a f t e r a dramatic meeting a t Ber r ien Springs i n 1903. A f t e r l eav ing

the meeting, Dan ie l l s noted t h a t Mrs. White "seemed t e r r i f i e d " ; s h e s h o r t l y had

" t e r r i b l e reve la t ions ' ' of t h e course Kellogg and h i s a s s o c i a t e s would pursue. "From

that time to the present she has been simply terrified day after day and night after

night. I have never seen her so thoroughly aroused and so intense over anything

as she is over this at present." Daniells noted that she had since written Kellogg

and "other physicians what may truly be called terrifying communications." The

consequence of those communications reacted upon those that Spicer considered

"drunken on the wine of this new mysticism." Waggoner was "dazed," "astounded, and,

like Job, he could simply put his hand on his mouth and keep silence." He later

noted, however, that merely receiving word that he was wrong did not show him

precisely where his error was. Paulson was "dazed and stunned." A. T. Jones

stated that now that the testimony had spoken, he was done. 49

Daniells considered the teachings of the pantheistic group "one of the most

subtle deceptions of these last days," and urged that "every form and feature of it

should be unmasked." W. W. Prescott, as well as Daniells, saw a continuing role

for the Spirit of Prophecy in this regard:

The instruction of the Testimonies does not have reference simply to one man or one book. There is no doubt that repeated efforts will be made to introduce error into the teaching of this message; and the instruction given in these Testimonies is designed to prepare our people so that the may be able to discern between truth and error by whomsoever presented. 56

The testimonies made the divergent paths apparent. Properly received they would

have pointed out to the pantheists that they had been traveling a devious and

destructive path and would have to examine their beliefs closely to discover the

error. To some extent this was done. E. A. Sutherland, P. T. Magan, David Paulson,

S. H. Lane, W. W. Prescott, C. L. Taylor, M. E. Olsen, Luther Warren, among others

profited from the testimonies relating to the Living Temple. Others did not look

deeply enough. E. J. Waggoner, in 1904, wrote Daniells and Prescott:

I am not conscious of any change whatever in my attitude towards you or towards the truth which we unitedly proclaimed when we were associated together in the work. No doubt both of you would say the same thing for yourselves; and therefore I am compelled to believe, as I did from the beginning, that the present strained situation is the result of misunderstanding.

In contrast, 0. A. Olsen, president of the GC from 1888 to 1897, wrote Mrs. White:

I can assure you that I have the fullest confidence in the testimonies, and I know that God is leading in the 3d Angel's Message and this. work. There was

a time when I w a s somewhat perplexed. The reason being t h a t some th ings were taught and pressed q u i t e s t r o n g l y by c e r t a i n ones which I could not harmonize wi th the underlying p r i n c i p l e s of t h e t r u t h , nor t h e Testimonies, and a t t h e same t i m e t hese views were pressed upon us , from the s tandpoin t a s s t a t e d i n one of t he s p e c i a l t es t imonies something l i k e t h i s , "These men have l i g h t f o r t h e people," meaning Waggoner & Jones. I did want t he l i g h t God had f o r us, but some th ings were presented a s l i g h t t h a t I could not understand a s such. And y e t no t t o accept i t , was h e l d t o be r e j e c t i n g t h e Testimonies. I d id not 'want t o r e j e c t t he Testimonies, s o a l l I could do f o r t he time was t o await the mat te r t o be c l ea red up, and t h i s has been done and the pe rp l ex i ty f u l l y vanished, and I th ink I have my c l e a r bear ings . 5 1

I n c a l l i n g f o r t h e a s s i s t a n c e of t he p ioneers , Dan ie l l s wrote Mrs. White:

I have f e l t deeply impressed a s I have met t hese b re th ren and s i s t e r s t h a t we g r e a t l y need t o have t h e t h i r d ange l ' s message revived and preached i n t h e s i m - p l i c i t y and power t h a t i t was presented i n t h e e a r l y days. I have not t he s l i g h t e s t doubt b u t what t h e message of r igh teousness by f a i t h t h a t came t o us i n (1888) a t t h e Minneapolis Conference was from God, and t h a t i t was g r e a t l y needed; b u t I f e e l s u r e t h a t t h e enemy came i n t o make t h a t message of none e f f e c t by swinging many of our m i n i s t e r s away from t h e fundamental t r u t h s f o r t h i s time. It c e r t a i n l y is no t necessary t o abandon the prophecies , and drop t h e d i s t i n c t i v e f e a t u r e s of t h e message, i n order t o l ead people t o r ece ive t h e r igh teousness of Chr i s t . W e can preach t h a t message, and we can preach t h e t h i r d ange l ' s message of Revelat ion 14 with a l l t h e z e a l and ea rnes tnes s we can command. They a r e i n harmony; they a r e r e a l l y one message. But we l o s e a g r e a t d e a l by abandoning t h e g r e a t fundamental doc t r ines of t h e t h i r d ange l ' s message, and preaching a s o r t of goody-goody message, s i m i l a r t o t he moral essays de l ive red by t h e m i n i s t e r s of o t h e r churches. I a p p r e c i a t e a s never be fo re t h e c a l l you made a t t h e Oakland Conference f o r us t o come back t o t h e p e c u l i a r and s p e c i a l t r u t h s given t o t h i s people a t t h e beginning of t h i s movement. I b e l i e v e t h a t t h e same grand message preached a t t h a t time is the message t o be preached today, and t h a t i t w i l l have t h e same e f f e c t on the h e a r t s of t h e people t h a t i t had then, provided i t is preached by men who have t h e same good, p r a c t i c a l experience t h a t t h e preachers of those e a r l y days had. 5 2

Danie l l s ' p o s i t i o n was taken aga ins t t h e backdrop of a decade of weakened

fundamentals and of t h e need f o r a dynamic a l l i a n c e wi th p ioneers i n order t o

uproot t h e entrenched teachings of t h e p a n t h e i s t s . It i s of more than pass ing

i n t e r e s t t o note t h a t a t t he time of D a n i e l l s ' f i r m attachment t o t he fundamental

teachings of t h e church and h i s overwhelming confidence i n t he S p i r i t of Prophecy,

he was q u i e t l y moving t o a new view of t h e sanc tuary t h a t would l a t e r r e s u l t i n

t h e d i s i n t e g r a t i o n of t h e a l l i a n c e he was forming.

During t h e 1901 GC s e s s i o n Mrs. White, through v i s i o n , was i n s t r u c t e d i n a

number of ways t o a t tempt a more proper balance i n t h e r e l a t i o n s h i p between the law

and the gospel t h a t seemed out of focus w i t h i n t h e denomination. I n a d d i t i o n t o

t he testimony concerning t h e Indiana apos tasy , Mrs. White wrote Kellogg:

Before I went t o t h e (1901) General Conference, I was i n s t r u c t e d t h a t I could

he lp you. The Lord t o l d me t h a t I must bear my testimony a t t h i s meeting aga ins t t h e i n c o r r e c t i deas t h a t had been coming i n i n regard t o forbearance and Chr i s t l i keness . My work was t o p re sen t t h e s tandard of C h r i s t i a n i t y t h a t had been presented t o me. As one with God-given a u t h o r i t y , I was t o bea r my message a g a i n s t t h e wrong p r i n c i p l e s t h a t had been coming i n .

She a l s o wrote Dan ie l l s :

I have o f t e n been warned a g a i n s t ove r s t r a ined ideas of s a n c t i f i c a t i o n . They l e a d t o a n ob jec t ionab le f e a t u r e of experience t h a t w i l l swamp us , un less we a r e wide-awake. . . . During the General Conference of 1901, t he Lord warned me a g a i n s t sen t iments t h a t were then held by Brethren P r e s c o t t and Waggoner. These sent iments have been a s leaven put i n t o meal. Many minds have rece ived them. The ideas of some regard ing a g r e a t experience supposed t o be s a n c t i f i - c a t i o n have been t h e a lpha of a t r a i n of decept ion. Because of some overdrawn expressions f r equen t ly used by Brother E. J. Waggoner a t t he Conference, I was l e d t o speak words intended t o counterac t t h e i r i n f luence . 5 3

Other s ta tements and tes t imonies given by Mrs. White between 1901 and 1904

i n d i c a t e d e f i n i t e a t tempts t o more proper ly r e s t o r e t h e balance. Indeed, h e r c a l l

f o r renewed emphasis upon the fundamentals, s t r e s s upon Revelat ion wi th i t s

warnings as w e l l a s promises, and upon t h e increased emphasis upon t h e w r i t i n g s of

t h e p ioneers , l i v i n g and dead, can be seen a s an e f f o r t i n t h a t d i r e c t i o n . 5 4

1905 GENERAL CONFERENCE

Near t h e beginning of 1905, W. C . White expressed t o h i s b ro the r t h e i n t e n s i t y

of t h e burden Mrs. White c a r r i e d because of t h e cont inuing c r i s i s . He informed

James Edson White t h a t "last win te r Mother nea r ly died of discouragement" because of

t he burden s h e c a r r i e d and noted t h a t she be l ieved "her l i f e depended upon h e r

re fus ing" t o ca r ry those burdens a s she had previous ly . He informed h i s b ro the r

t h a t Mrs. White urged him " to do a l l we can t o bear t he burdens and keep them from

her." Despi te t h i s Mrs. White s e n t t h e fol lowing testimony t o D r . Kress t h e next

month:

For a long time I have been unable t o s l e e p a s I should. But I am endeavoring by t h e he lp of God t o w r i t e l e t t e r s t h a t w i l l be a he lp , no t merely t o those t o whom they a r e addressed, bu t t o many o t h e r s who need them.

She then gave t h e fol lowing genera l counsel:

Our Sani tar iums a r e t o reach a c l a s s t h a t can be reached by no o t h e r means. Why," asks one and another , "is not prayer o f f e red f o r t h e miraculous hea l ing of t he s i c k , i c s t e a d of s o many sani ta r iums being e s t ab l i shed . " Should t h i s be done, g r e a t f ana t i c i sm would a r i s e i n our ranks. Those who have much s e l f - confidence would s t a r t i n t o a c t i o n , a s did c e r t a i n ones i n Indiana , who had a

great deal to say about holy flesh. These were carried away by a spiritualistic delusion. At the General Conference of 1901, they were rebuked by a message given me for them by the Lord. Should we carry out the plans that some would be pleased to have us carry out, companies would be formed who would bring in spiritualistic manifestations that would confuse the faith of many. . . . Errors will come in and strange doctrines will be advocated. Some will depart from the faith, giving heed to seducing spirits and doctrines of devils. As far back as the establishment of the first sanitarium, these things began to appear. They were similar to the errors that manifested themselves soon after the disappointment of 1844. A strong phase of fanaticism appeared, calling itself the witness of the Holy Ghost. I was given a message to rebuke this evil work. 55

At about the same time, the first reports of the A. F. Ballenger teachings on

the sanctuary were received in the United States. By April Mrs. White reversed her

earlier inclinations and decided to attend the 1905 GC session, scheduled to begin

It is of value to surmise what Mrs. White could have known, outside of divine

revelation, about the Ballenger teachings prior to her arrival at the GC session.

Daniells sent W. C. White the correspondence relating to the Ballenger teaching

0 that was received at the headquarters and also sent sever61 brief descriptions

himself. It seems likely that W. C. White would have shared at least the substance

of this correspondence with his mother. Mrs. White might herself have read the

four letters Daniells sent.57

The following points were reported from England regarding the Ballenger teaching.

He taught:

The .atonement was made when Christ died. When He ascended, He went into the Most Holy Place and has been there since.

This is substantiated by Hebrews 6:19 which Ballenger compared with "twenty- five or thirty expressions of the same character in the Old Testament where he claims that in every instance the term 'within the veil' signifies within the Most Holy Place. He says the outer veil or the door of the tabernacle" is called the veil of the tabernacle only once, and then by implication, Heb. 9:3; "and does not think that one instance should be so construed as to practically overthrow all the others."

His teaching upsets denominational teaching on the two covenants (in E. W. Farnsworth's mind)

He believed it impossible to harmonize his position with the Spirit of Prophecy, seeing "irreconcilable" differences. (Ballenger's rigiditv in his understanding of the use to be made of the Spirit of Prophecy will be discussed more fully later.)

5. His views would revolutionize views held by SDAs (according to Ballenger's own assertion)

6 . The fruits of Ballenger's teaching (not just sanctuary) were negative as far as the fundamental teachings of the church were concerned (in E. W. Farnsworth's opinion)

7. Besides other ministers, influential lay brethren in Ireland and Wales accepted Ballenger's sanctuary views.

8. North England was experiencing problems relating to the sanctuary teaching. It was reported that the Waggoner teaching, "that the sanctuary was a type of the human body, and the cleansing of it relates to the rise and develop- ment of health reform," was causing difficulties.

9. After suggesting that Hutchinson and Ballenger be returned to the United States, Farnsworth noted: "There is no sense, in my mind for these lame preachers to try to preach the Third Angel's Message. It will take years for this country to recover from Waggoner's in£ hence. 1158

It will be noticed that the first three points raise very specific theological

issues. It is of major interest to note thatMrs. White, at the 1905 GC, did not

address her counsel or writings concerning Ballenger to any of these theological

questions. It also seems relevant that two of the nine points seemed to identify

Ballenger with Waggoner in some manner. The last six points deal with Ballenger's

relationship to the fundamental message of Adventism and of course Mrs. White

responded to this at the Conference. Other attitudes toward Ballenger, held at the

time of the 1905 GC session, likewise have relevance.

After hearing of the possibility that William Robinson, former worker with

Ballenger in England and, in 1905, missionary to Spain, was perhaps tinctured with

the Ballenger teaching, the usually-restrained W. A. Spicer wrote Robinson relative

to his opinion of the Ballenger error. He first alluded to the non-denominational,

evangelical revival messages prevalent in Wales for several years. He noticed

that much of it seemed unbalanced: "We find that the times of greatest power in the

work have been times of evenness and well-balanced effort," affirmed Spicer. In an

obvious allusion to the Ballenger teaching, he noted: "I confess I am a little

afraid of the itching for the marvelous and the sensational." Spicer became more

explicit to Robinson after the 1905 session. He revealed:

When I got over to England and Wales I found that some of those things

which had been cited as so wonderful in Brother Ballenger's experience in the matter of manifestations of healing, in one case at least had developed very strange fanaticism and experiences which were manifestly not of heaven. I found also a sort of spiritual egotism which did not savor at all of the things of God. I believe it is these things which have misled our brother.

Spicer consistentlv held to that opinion renardinn the roots of Ballenner's error

even into the 1950s. 5 9

At the Conference, Ballenner gave three one-hour presentations relating to his

sanctuarv positions. The presentations were held before a selected committee of

25 beginning at 5:30 a.m., from Sundav, Mav 21, to Tuesdav, Mav 23. There is no

evidence that the writer is aware of that indicates whether or not Mrs. White attended

any of the one-hour presentations, or if she attended anv of the two one-hour

presentations that three members of the committee made in response to the Ballenner

positions.

Mrs. White presented a testimonv, most likelv to this select nrouD> the dav

followinn the Ballenner presentations. This message of Mav 24. was given not onlv

to Ballenger, but "to our people," and was treated as Divine nuidance soecificallv

pertaining to the Ballenner situation. Mrs. White freauentlv used such words as

"our Instructor spoke words to Brother Ballenner," "I am bidden to sav in the name

of the Lord," "thus did the heavenlv messenger pronounce," etc. While documentation

is unavailable to enable a full understanding of Ballenner's presentations, enough

is known to shed considerable linht as we endeavor to understand the errors that the

Mav 24 testimony was designed to refute.

We would expect that in God's plan and revelation, Ballenner, as others who

received testimonies from Mrs. White, should receive enough information to enlighten

him concerning the error of his path and provide guidance in regard to his future

teachings, even though Ellen White was not theologically explicit. Certainly the

pantheists would have been enlightened if they had closely examined their teachings

in the light of the testimonies and their Source. Most pantheists, however, had

come to lose confidence in the guidance of the Spirit of Prophecy and thus apparently

never considered the testimonies in their intended light. 60

Ballenger spent his full time the first day in presenting the texts that use

the term "within the veil." He also presented what he termed his "Nine Theses," that

which he considered nine inconsistencies between SDA teachings and the Scriptures when

the denomination placed Christ's first-apartment ministry after the Cross. He

concluded:

But when you allow the first apartment work to represent the plan of salvation from creation to the cross, everything is a perfect fit, and all seems beautiful and harmonious and complete. 6 1

Although a transcript of Ballenger's presentation the second and third day

apparently was not taken, a partial transcript of several questions asked him

concerning his second presentation makes it clear that Ballenger, at that time,

made his presentation on the atonement. Note the following exchange between W. W.

Prescott and Ballenger:

WWP: I want to understand the view, and so I wanted to see if I understood you. Then (sic) when Christ paid the penalty on the cross, the whole human family was free from death? I wanted to get your view of it. I wanted to understand clearly.

AFB: When Christ died on Calvary, by that act he had reached down and put his arms around the fallen world, and lifted it right back up to the place where it was before it fell off the platform of the garden of Eden, and left man again free to choose, where Adam was free to choose, between eternal loss and eternal gain.

The exchange reveals that not only did Ballenger present his concept of the

atonement during the session, but that quite likely he at least inferred that the

benefits of the atonement included physical benefits. It is certain that Ballenger

was completely identified with a teaching that claimed physical benefits from the

atonement. 6 2

In his book Proclamation - of Liberty and the Unpardonable Sin, published in

1915, but according to Ballenger and his followers, written prior to his 1905 GC

hearing, Ballenger again elaborated his concept of the atonement. In the book,

Ballenger spoke of his teaching in Wales on the atonement

in its relation to both soul and body healing, and (I) was calling upon those present to acccpt the gift of healing already given in Christ, when all of a sudden a lifelong sufferer, who for years had suffered from dropsical swellings and from heart-weakness, whose bowels had not performed their functions for

s i x yea r s without a r t i f i c i a l a i d , saw t h e t r u t h and claimed by f a i t h t h e hea l ing which was a l r eady h e r s i n C h r i s t . I n s t a n t l y s h e was hea led , t o t h e g lo ry of

0 God and h e r unspeakable joy.

Af t e r devoting a s e c t i o n of h i s book t o t h i s hea l ing experience, Bal lenger concluded:

Dear reader , w i l l you not l e t t h e Lord be g l o r i f i e d i n you? 0 my poor s i c k one, aga in I say , Let t h e Lord have your s i ckness . Why do you bea r i t when t h e Lord is s o w i l l i n g t o bear i t a l l f o r you? Don't you s e e how use l e s s i t is f o r you t o bear i t when t h e Lord has s o g l ad ly taken upon Himself our i n f i r m i t i e s ? I n va in f o r H i m t o bea r i t i f you bea r i t a l s o . You a r e f r e e indeed. The Lord bea r s i t a l l f o r you. You need only t o b e l i e v e i t , my b r o t h e r , my s i s t e r .

He reaff i rmed t h i s teaching aga in when he wrote "Cast Out f o r t h e Cross of Chr is t , ' '

i n 1909 and included a s e c t i o n from Power f o r Witnessing t h a t depic ted h i s view

of t h e r e l a t i o n s h i p between t h e atonement and hea l ing . 6 3

It is of i n t e r e s t t o no te t h a t Ba l l enge r ' s teaching l e n t i t s e l f t o accusa t ions

of universal ism. This was t h e l i n e t h a t P r e s c o t t had pursued a t t h e hear ing on

May 22. Others throughout h i s min i s t ry l ikewise r a i s e d t h a t p o i n t . H i s w r i t i n g s

make i t q u i t e apparent , however, t h a t he d id not s o be l i eve . It seems r e l evan t a l s o

t h a t M r s . White r a i s e d no such ques t ion i n h e r testimony t o Bal lenger .

While a d e t a i l e d a n a l y s i s of a l l E l l en White s ta tements p e r t a i n i n g t o Bal lenger

i s beyond t h e scope of t h i s paper , c e r t a i n observa t ions seem v i t a l . It appears

r e l e v a n t t o t h i s w r i t e r , t h a t when Mrs. White met Bal lenger t h e day be fo re h i s

i n i t i a l p re sen ta t ions , "it came v iv id ly" t o h e r mind t h a t he re was a man who had, i n

1890, advocated a p o s i t i o n t h a t , f o r t h e sake of reaching a l a r g e r audience, would

have downplayed the Sabbath ques t ion i n t he r e l i g i o u s l i b e r t y pub l i ca t ion , The

American Sen t ine l . It would seem i n t h i s i n i t i a l r e a c t i o n t h a t Mrs. White was --- n o t i c i n g the p e r s o n i f i c a t i o n of a movement t h a t was, i n r e a l i t y , d e s t r u c t i v e of

t h e fundamentals of t h e church. A s we have previous ly seen , very o f t e n when Mrs.

White spoke about t h e proper r e l a t i o n s h i p between the law and t h e gospel , she

s t rong ly emphasized t h e importance of t h e Sabbath. Note t h i s 1891 example, when

E l l en White addressed a counci l of conference o f f i c i a l s :

We must have a sense of both t h e j u s t i c e and mercy of God. Those who can blend toge ther the law of God and t h e mercy of God can reach any h e a r t . For years I have seen t h a t t h e r e is a broken l i n k which has kept us from reaching h e a r t s . This l i n k is suppl ied by present ing the love and mercy of God.

Immediately after making that statement, Mrs. White stressed the importance of the

Sabbath truth and spoke negatively of a reaction she saw within the church against

presenting the claims of the Sabbath too strongly . 64

After this initial contact with Ballenger in 1905, Mrs. White also mentioned in

her Diary the "most dangerous heresies" that were seeking to find entrance "among

us as a people." She concluded her observations with the following:

Those who are so shortsighted that they will begin to do the work that some others have been doing in ADVOCATING THE SENTIMENTS (emphasis added) contained in Living Temple, are departing from the living God in spiritualistic satanic experiences that will not do the souls who receive them any good. They are departing from the faith, seeking to tear down the foundation of truth. . . . I testify in the name of the Lord that Elder Ballenger is led by satanic agencies and spiritualistic, invisible leaders. Those who ve the guidance of the Holy Spirit will turn away from these seducing spirits. 2 4

The May 24 testimony given to Ballenger contains abundant counsel to show him

the false path he was traveling. Mrs. White mentioned "erroneous theories''

mingled with truth, compared him with Kellogg and "many ministers among us" who

had "departed from Christ's plan," noted his "mystification" of the gospel,

considered that his teaching would "undermine the mighty truths" established for

ages, and also noted that his teaching was likewise destructive of the fundamental

Adventist truths. Mrs. White directly quoted heavenly counsel to Ballenger:

Our Instructor spoke words to Brother Ballenger: "You are bringing in confusion and perplexity by your interpretation of the Scriptures. . . . Put away any exposition of Scripture which means, 'My Lord delayeth His coming.'

It can be seen that by bringing the benefits reserved for heaven to the present

life, Ballenger was, in effect, delaying the coming of the Lord. His de-emphasis

of the last warning message of Revelation can also be said to delay the return of

Christ. Mrs. White considered that Kellogg also "delayed" Christ Is return. 66

Mrs. White then emphasized the role of the pioneers, living and dead, and urged

the reprinting of their articles. It should be noted that the pioneers had previously

met fanatical teachings, were strongly grounded in the fundamentals, and also strong

on the Spirit of Prophecy, which Ballenger was, in effect attacking, since his

concept of the inspiration of the Spirit of Prophecy allowed no way to harmonize

his teaching with it. Mrs. White concluded the testimony by affirming that the

Ballenger pa th meant " the uproot ing of f a i t h i n God, and t h e making of i n f i d e l s . tr67

Other E l l en White s ta tements concerning Bal lenger r e f e r r e d t o pas t f a n a t i c a l

movements whose l eade r s taught doc t r ines based upon " f a l s e experience," " theo r i e s of

t he kind t h a t he has been p re sen t ing , we have had t o meet aga in and again."68

A po r t en t ious event occurred a t t h e conclusion of t h e 1905 GC s e s s ion . Mrs.

White spoke wi th g r e a t f e e l i n g about t h e s p i r i t u a l i s t i c sent iments coming i n t o the

church and a s se r t ed :

I am t e r r i f i e d f o r our people. t o t h ink t h a t thev a c t l i k e b l i n d men. a s though thev could not c a l l wrong wrong, and r igh teousness r igh teousness .

' 'Her s o u l w a s g r e a t l y s t i r r e d , " repor ted W . A. Sp icer . a s she r e c a l l e d experience

a f t e r experience i n t h e p a s t h i s t o r y of t h e church t h a t claimed a f a l s e s a n c t i f i c a -

t i o n . bu t eventua l lv l e d t o fana t ic i sm. She compared those sent iments wi th t h e

L i v i n ~ Temple philosophy. A t t h e conclusion of Mrs. White 's t a l k t o t h e de l ega te s ,

a f t e r she had l e f t t h e t e n t , A. T. Jones spoke and d i r e c t l y con t r ad ic t ed much of

what Mrs. White had s a i d . Spicer considered Jones ' t a l k , "following S i s t e r White's

awful warning," t o be most dar ing. Jones a s s e r t e d t h a t he was s t i l l teaching t h e

t h i r d ange l ' s message, and continued:

and I expect t o cont inue t o teach i t - - j u s t t h e p l a i n , old-fashioned, s t r a i g h t - forward t r u t h of t he t h i r d ange l ' s message, j u s t a s i n t he p a s t , j u s t a s I have been teaching i t a l l t h e yea r s when I was orthodox. And t h a t is t h e way I in tend t o do, without a compromise o r anything of t h e kind with anything o r anybody. I have no r e spec t f o r pantheism, s p i r i t u a l i s m , o r any o the r i s m under heaven o r anything t h a t is e x i s t i n g ; bu t only f o r t h e t h i r d a n g e l ' s message, and j u s t a s i t is , j u s t a s I have always taught i t .

A t t h e same t ime, he re fused t o disavow the teachings of The Living Temple.

AFTERMATH

I n h e r May 24, 1905, testimony t o Bal lenger , M r s . White quoted po r t ions of

Matthew 7:

Beware of f a l s e prophets , which come t o you i n sheep ' s c l o t h i n g , bu t inwardly they a r e ravening wolves. Ye s h a l l know them by t h e i r f r u i t s .

This test, app l i ed t o Bal lenger , a f f o r d s f u r t h e r evidence of t h e f a l s e path he

was t r ave l ing . 7 0

A. F. Bal lenger appeared be fo re t he General Conference Committee on May 30,

1905, and aff i rmed t h a t he continued t o b e l i e v e a s he d id before h i s hear ing a t t he

GC sess ion . We might observe t h a t Bal lenger ' s c e n t r a l hope f o r l i g h t was t h e May

24 testimony from Mrs. White s i n c e the t h r e e theo log ica l responses t o h i s presenta-

t i o n s were completely i n c o n s i s t e n t wi th each o the r . E. E . Andross, who, with E. W .

Farnsworth, heard t h e Bal lenger p re sen ta t ion f o r t he t h i r d time a t t he s e s s i o n ,

s t a t e d i n 1911:

I t e l l you ( t h e Bal lenger theory) is not a t h ing t o be passed by l i g h t l y . There was no t one of us t h a t could answer i t a t t he beginning. We could t u r n t o t h e Testimonies and say i t w a s no t t r u e . We knew t h a t i t w a s wrong, bu t we d id not know how t h e Bib le taught t h a t i t was wrong, bu t somehow our h e a r t s s a i d That is not r i g h t , and t h e tes t imonies confirmed t h e language of our h e a r t s , bu t we could not s ay , "Brother Bal lenger , you a r e wrong, f o r t he Bib le teaches i t d i f f e r e n t l y from t h a t . " While we be l ieved t h e o l d p o s i t i o n , we could not answer t h e new p o s i t i o n . That was t h e s i t u a t i o n t h a t confronted us . But, thank t h e Lord, we can answer i t to-day from t h e B ib l e , and t h e Bib le a lone , too.

Bal lenger r e t i r e d from t h e m i n i s t r y t o h i s 25-acre farm i n Vi rg in i a . 7 1

The genera l r u l e t h a t $he consequence of p a n t h e i s t t eaching r e s u l t e d i n havoc

t o t h e fundamental teachings of t h e church aga in he ld i n t h e case of Bal lenger .

Af te r leav ing t h e min i s t ry both Bal lenger and William Hutchinson maintained

correspondence wi th t h e i r former congregat ions i n I r e l and and Wales. P r a c t i c a l l y a l l

t he b e l i e v e r s i n Bal lenger ' s church i n Wales, inc luding t h e e l d e r s and a Bible

worker, l e f t t h e denomination e n t i r e l y and according t o Andross, gave up t h e Sabbath.

Only t h e a c t i v e l abo r s of D a n i e l l s and Androsv i n I r e l a n d and Wales prevented

g r e a t e r l o s s e s . 72

Bal lenger remained r e l a t i v e l y q u i e t i n denominational a f f a i r s u n t i l 1909, when

he wrote a l e t t e r t o Mrs. White t h a t he l a t e r publ ished t h a t same year i n h i s

pamphlet "Cast Out f o r t h e Cross of Chr i s t . " I n t h a t l e t t e r he quoted 12 passages

of s c r i p t u r e . t h a t use t h e terms "within" and "without t h e v e i l . " He a l s o quor:ed

Plrs. White's use of t h e term "within the v e i l " i n -- Lrea t Con t~ove r sy . H i s assumption

t h a t M r 3 . White used t h e term "within" i n a s t r i c t l y t heo log ica l manner guided hxs

conclusions a s h i e e a r l i e r mder s t and ing of h e r comments concerning R e v e l s t i m 1.7 had.

He thus be l ieved t h a t t h e S p i r i t of Prcphecy was not: in hbrmony with B i b l i c a l teaching.

I n t h e same le t ter Bal lenger f u r t h e r exh ib i t ed h i s l i t e r a l i s m regard ing Mrs. White 's

use of t h e term "dai ly ." The fol lowing i l l u s t r a t e s h i s dilemma:

A s my s e c r e t t r i a l f ou r yea r s ago, t h r e e l ead ing b r e t h r e n were chosen t o answer m e . ( I t i s i n t e r e s t i n g t o no t e i n pass ing t h a t two out of t h e t h r e e were then and are s t i l l under your condemnation inasmuch a s they both teach t h a t t h e "da i ly" of Dan. 8:13 r e f e r s t o t h e heavenly s e r v i c e i n s t e a d of paganism a s taught by you i n Early Wri t ings . ) I n p r i v a t e conversa t ion wi th m e one took t h e p o s i t i o n t h a t "within t h e v e i l " meant w i t h i n t h e sanc tuary , bu t d id no t r e f e r t o e i t h e r apar tment . Another a s s e r t e d a t t h e t r i a l t h a t t h e term a p p l i e d t o t h e f i r s t apartment a s you have i n t e r p r e t e d i t . The t h i r d , compelled by t h e w i tnes se s ( B i b l i c a l ) quoted above admit ted i n h i s answer t h a t t h e term "within t h e v e i l " does apply t o t h e holy of h o l i e s , bu t t h a t i t is spoken p rophe t i ca l l y , and al though t h e s c r i p t u r e says C h r i s t i s en t e r ed "within t h e v e i l " we a r e t o understand i t t o mean t h a t he w i l l e n t e r i t i n 1844. This babe l of vo i ce s d i d no t he lp m e t o s e e my e r r o r , i f e r r o r i t be.73

Bal lenger assumed, given h i s manner of i n t e r p r e t a t i o n of t h e S p i r i t of Prophecy,

t h a t F. M. Wilcox and W. W . P r e s c o t t , r e f e r r e d t o i n t h e e a r l i e r quo ta t i on , who

he ld t o t h e "new view" of t h e "da i ly" had t o be "under your condemnation" s i n c e t h a t

view, t o Bal lenger , opposed Mrs. White 's use of t h a t term i n Early Wri t ings . H e

l i kewi se assumed they were condemned by t h e S p i r i t of Prophecy i n t h e i r 1905

i n t e r p r e t a t i o n of t h e terms "within t h e v e i l . " The next yea r Mrs. White would

completely deny t h a t s h e used t h e term "da i ly" i n a t h e o l o g i c a l sense . The yea r

fol lowing, i n 1911, by h e r approval i n p l ac ing t h e word "alone" i n h e r d i s cus s ion

of Babylon i n t h e r e v i s i o n of Great Controversy, Mrs. White would l i kewi se deny

us ing t h e e a r l i e r express ion i n a s t r i c t t h e o l o g i c a l sense . We can thus s e e t h a t ,

because of h i s l i t e r a l and s p e c i f i c read ing of t h e S p i r i t of Prophecy, Bal lenger

l o s t h i s f a i t h i n t h e guidance of t h a t g i f t over t h r e e words: "alone," "within," and

"da i ly . " H i s assumption t h a t Mrs. White used t h e term "within t h e v e i l " i n a

s t r i c t l y t h e o l o g i c a l s e t t i n g guided Bal lenger ' s a c t i o n s f o r t h e remainder of h i s

l i f e and h i s conclusions followed:

I f I accept t h e testimony of t h e S c r i p t u r e s , i f I fol low my consc ien t ious conv ic t i ons , I f i n d myself under your condemnation; and you c a l l me a wolf i n sheep ' s c lo th ing .

Bal lenger appa ren t ly never admit ted t h a t h i s "path" t o t h e sanc tuary might be h i s

e r r o r . 7 4

Af te r 1909, Bal lenger began more a c t i v e l y working a g a i n s t t h e denomination. He

32

aligned with A. T. Jones in 1911 and by 1912 was visiting churches throughout the

country espousing his cause. He assumed publication of the periodical The Gathering - Call, which he edited until his death in 1921. The publication assumed an anti-

organization tone and closely identified with the Pentecostal movement, stressing

divine healings, speaking in tongues, and "Receive ye the Holy Ghost." The

following report to the General Conference office in 1916 seems relevant:

A letter from Elder R. A. Underwood states that A. F. Ballenger is doing some serious damage to the work in College View. Brother Underwood says that about 200 of our people have been attending his meetings and that he is making a decided impression upon many minds. His special point of attack is the Testimonies. He rakes up the theory of verbal inspiration and infallibility, which has been advocated by Brethren Irwin, Haskell, Loughborough, and others, and then cites the facts to prove that this theory is not correct. Brother Underwood states that many are being thrown into confusion by this attack. This experience emphasizes the necessity of instructing our people concerning the true nature of the Spirit of Prophecy. 7 5

Ballenger's actions after 1909 were part of a more general attack upon the

denomination coming primarily from former denominational workers who were active

in church work in the late 1890s, but who followed paths that led them into

pantheism. Attempts were made as early as 1905 to enlist the support of the pioneers

in that movement. Haskell, in 1905, believed it providential that Kellogg should

invite him to teach at the sanitarium in Battle Creek for several weeks, since he

feared the inroads the Ballenger teaching was making there. He was somewhat

surprised at Mrs. White's reaction, however, when she wrote Haskell and his wife:

I have been instructed that an effort would be made to obtain your names as teachers to the nurses at Battle Creek, so that the managers of the Sanitarium can say to our people that Elder and Mrs. Haskell are to give a course of lessons to the Battle Creek Sanitarium nurses, and use this as a means of decoying to Battle Creek those who otherwise would heed the cautions about going there for their education.

I warn you against doing anything which would help those who are working directly contrary to the counsels of God. to carrv out anv of their deceptive plans. I know vou would not willinn place vourself in anv such ~osition. and I warn vou because I know the men and the ~lans better than vou do.76

At about the same time Mrs. White was writinn to Haskell. Daniells was seeing

concerted efforts leading to "a subtle, flanking movement . . . which will carry the day unless we do something decided." He saw the movement spreading beyond

Battle Creek and made appeals to Mrs. White and the pioneers for a united front.

33

This alliance between pioneers and progressives against the pantheists became complete

by 1906 because of counsel from the Spirit of Prophecy as well as the overt

attacks of the pantheists upon the Spirit of Prophecy. Butler underwent "one of the

most remarkable changes in his life," and offered his full support to Daniells.

Others, such as Haskell, Loughborough, and S. H. Lane, moved away from any support or

sympathy of the Battle Creek group and offered their fullest support to D a n i e l l ~ . ~ ~

Between 1905 and 1911, an amazing recycling of the message of the 1890s began

with such men as J. W. Scoles, L. K. Morgan, Irving Keck, L. H. Crisler, A. T. Jones,

A. F. Ballenger, E. J. Dryer, E. J. Waggoner, W. L. Winner, E. E. Franke, L. C.

Sheafe, G. E. Nfield, J. A. L. Derby, S. S. Davis, L. A. Phippeny, and a number of

others. The essential difference between this movement and the movement of the

late 1890s was that now this group was working outside of the church and calling for

a revival that would bring God's true people out of the existing church organizations.

This seemed a logical conclusion from the assumption of the group that all believers

a possessed the spirit of prophecy and could themselves distinguish inspired from

uninspired evidence. The alliance included a score of publications, tracts and

periodicals.

J. W. Scoles summarized the message in the Platform and Voice periodical with his --

article entitled "The Harvest Message." After his observation that "those who . . . see clearly their privileges under the New Covenant" would not die, Scoles offered

these general characteristics of that message:

1. It symbolizes a work of coming out from existing organizations. . . . 2. The Harvest Message is a message of holiness. . . . 3. This message is also to be a message of power. . . . Power for witnessing, power for service, power for sacrifice, power for healing, power to live as becomes those whose God is the

It Lord; in short, the ower of the Holy Ghost in and upon them. . . . Receive ye the Holy Ghost. 11 7g

In his publication, - The Straight Testimony and the Harvest Message, L. A. --

Phippeny had a similar message in October of 1911. He recycled the 1890s experience

in an article entitled "Absolute Freedom for Spirit, Soul and Body." Phippeny

asserted, "To be free from the evils human flesh is heir to is the present

privilege of every son and daughter of Adam." The root to this freedom, according

t o Phippeny, was t h e atonement. He observed:

Beloved, t h e r e i s hea l ing of s i n , of sorrow, of f e a r , of f r e t and impatience, and of s i ckness , a l l on the same b a s i s of t h e atonement i n t he BLOOD of t h e Cross, and a l l on t h e same plane of l i v i n g f a i t h i n t h e power of t h e l i v i n g NAME, t o

@ work mirac les today j u s t a s when Jesus walked the e a r t h , o r when "signs and wonders1' were performed through S p i r i t f i l l e d b e l i e v e r s i n t h e e a r l y church.79

The path of L. H. C r i s l e r , p r e s iden t of t h e F lo r ida Conference from 1893 t o

1901 and 1906 and 1907, was s i m i l a r . Crisler, f a t h e r of C. C . C r i s l e r who was then

working a t the Elmshaven o f f i c e with Mrs. White, gave evidence of h i s non-

i n t e r p r e t a t i v e o r l i t e r a l i s t i c s t ance r e l a t i v e t o t h e S p i r i t of Prophecy, when he

made a major i s s u e of t h e b u t t e r ques t ion during h i s l a s t year a s p re s iden t of t he

F l o r i d a Conference. H e was stunned when volume n ine of t h e Testimonies was pub-

l i s h e d i n 1909 and Mrs. White seemed t o t ake a p o s i t i o n more f l e x i b l e than i n t h e

e a r l y volumes on t h e b u t t e r ques t ion . Af t e r reading Bal lenger ' s t r a c t , C r i s l e r soon

l e f t t he church and be l i eved t h a t t h e Lord worked wi th t h e few ou t s ide of t he organiza-

t i o n r a t h e r than wi th t h e many wi th in the church. C . C . C r i s l e r repor ted t h a t h i s

f a t h e r was "looking f o r t h e mani fes ta t ion of s p e c i a l power" among those few. He

l ikewise noted h i s f a t h e r ' s sympathies wi th A. T. Jones, Bal lenger , Wangoner, E. J .

Dryer and E . E. Franke. 80

W. A . Spicer commented on t h e C r i s l e r experience:

H e . . . seems abso lu t e ly committed ( t o h i s p o s i t i o n ) , and r epud ia t e s a l l t h e Testimonies. It is t h e l o g i c a l next s t e p a f t e r what he d id with the tes t imonies on t h e b u t t e r ques t ion . There a r e some o t h e r s who w i l l go t h e same road i f thev a r e l o g i c a l , un l e s s thev reform.

Rather s i g n i f i c a n t l y , Spicer concluded t h i s thought with t h e observa t ion t h a t he

be l ieved t h e r e were " s t r eaks of reform" occurr ing "on t h e manner of handl ing ev i -

dence and using documents." He a l s o made t h e fol lowing genera l observa t ion on the

pan the i s t movement during t h e period:

Men swing from one s i d e t o t h e o t h e r , from o v e r - s p i r i t u a l i z a t i o n and t h e f a n c i f u l , t o r epud ia t ion of fundamentals; from using t h e tes t imonies a s t h e supreme t e s t of doc t r ine , t o repudia t ing them a l t o g e t h e r . 81

By 1911, many wi th in t h e denomination quest ioned why no adequate response t o the a Ballenger pamphlet, "Cast Out f o r t he Cross of ~ h r i s t " had been publ ished. Bu t l e r ,

i n 1911, had w r i t t e n s i x a r t i c l e s f o r t h e Review f o r such a purpose, bu t r eac t ions

t o those a r t i c l e s were nega t ive . Re f l ec t i ng upon t h e s i t u a t i o n , I rwin observed t h a t

s i n c e no one i n 1905 had adequately responded t o t h e Bal lenger theology " to t h e

s a t i s f a c t i o n of e i t h e r Brother Bal lenger o r those who l i s t ened , " and i n 1911, no one

seemed p leased wi th t h e But le r response, another a t tempt be made bv E . E. Andross,

who had been responding t o B a l l e n ~ e r throughout C a l i f o r n i a . Dan ie l l s had f e a r s of

such a p ro i ec t , however. He wrote W . C .- mite:

I have t r a v e l e d a l l over t h e United S t a t e s . a s vou know, during t h e l a s t vea r , and have had oppor tun i ty t o i n t e rv i ew hundreds of our m i n i s t e r s . and I do not t h ink t h e r e a r e verv manv e a s t of t h e Rocky Mountains who f e e l very anxious t o have a book on t h i s s u b i e c t appear a t t h e p re sen t t ime. The s u b j e c t is complex, and many f e e l t h a t f o r t h e p re sen t t he l e a s t t h a t i s s a i d t h e b e t t e r . I suppose you know t h a t t h e r e is q u i t e a d i f f e r e n c e of opinion among our min- isters regard ing some f e a t u r e s of t h e Sanctuary ques t i on . Some of us f e e l t h a t Bal lenger , Jones, Crisler, and Keck could have nothing b e t t e r p laced i n t h e i r hands than p o s i t i o n s concerning which our lead inn men could no t agree . I have wondered i f s i l e n c e i u s t f o r t h e p re sen t would no t be a s golden regarding t h i s a u e s t i o n a s t h e Dai ly . I am s u r e that some of t he arguments presen ted by Brother Andross i n h i s manuscript would be repudia ted by a l a r g e number of our m i n i s t e r s . 81%

The committee appointed t o examine t h e Andross manuscr ipt , cons i s t ed of W . W .

a P r e s c o t t , F. M. Wilcox and C. M. Snow. Af t e r read ing what was t o become chapter

t h r e e of t h e Andross book, they s e n t a seven-page eva lua t ion t o Andross which

s t a t e d i n p a r t :

When you adopt t h e i n t e r p r e t a t i o n which you fo l low i n your manuscr ipt , you r e a l l y deny t h e e f f i c a c y of t h e new covenant previous t o t h e c r o s s , and r e a l l y a f f i r m t h a t t h e Word of God and t h e oa th of God were no t s u f f i c i e n t t o make t h e new covenant su re . This seems t o us t o be a very s e r i o u s pervers ion of t h e teaching of t h e gospe l , and t h a t i t invo lves i f p o s s i b l e , worse consequences than t h e teachings of Bal lenger .

Andross' p o s i t i o n on t h e covenants, l a t e r publ ished i n h i s book, make i t c l e a r t h a t

he, a long wi th o t h e r s such a s Underwood and R. S. Owen, who had prev ious ly r eve r t ed

t o t h e pre-1888 t o 1890 p o s i t i o n on t h e covenants, never accepted t h e new view of

t h e covenants, endorsed by Mrs. White i n 1890. When i t i s recognized t h a t Owen's

d i s p e n s a t i o n a l i s t p o s i t i o n was publ i shed i n t h e Sabbath School l e s sons i n 1907 and

Andross' sanc tuary manuscript was publ ished i n 1912, i t seems apparent t h a t t heo log ica l

p o s i t i o n s were g iven a wide range of f l e x i b i l i t y during t h e per iod . That i s , up t o

@ a c e r t a i n p o i n t a s t h e deba te on t h e "da i ly" was t o

-

36

AN ALTERNATE PATH TO THE SANCTUARY

In 1911, when the denomination was s t i l l wai t ing f o r an acceptab le response t o

Bal lenger 's a t t a c k s , F. M. Wilcox, e d i t o r of t h e Review - and Herald, suggested t h a t

P r e s c o t t r e f u t e Bal lenger . P r e s c o t t could not do s o , t he l a t t e r a f f i rmed, because

Bal lenger ' s book, according t o P r e s c o t t , could only be r e fu t ed by thoroughly

examining Daniel 8. By 1911, however, a thorough contextua l s tudy of t h a t chapter

was not p o s s i b l e i n any pub l i c manner. The reason involved the r ap id ly crumbling

a l l i a n c e between t h e pioneers and t h e progress ives . 8 3

One of t h e t r a g e d i e s of t h e per iod we have been examining i s the l o s s t he church

sus t a ined when t h e dynamic m i n i s t e r s of t h e 1890s subverted i ts t r u t h s . The apos t ac i e s

of t h e p a n t h e i s t s served t o p a r t i a l l y e c l i p s e c e r t a i n of t h e advanced t r u t h s t h a t

they held. Changes i n theology r e l a t i n g t o t he law i n Gala t ians and the covenants

i l l u s t r a t e t h a t f a c t . It is of i n t e r e s t t o no te t h a t most of t h e p a n t h e i s t s a l s o

h e l d t o c e r t a i n s p e c i f i c concepts r e l a t i n g t o sanc tuary theology. Thei r p a n t h e i s t i c

views, however, ec l ip sed any c o n t r i b u t i o n they might have made r e l a t i v e t o t h e

s p e c i f i c s of sanctuary theology. G. E . F i f i e l d , m i n i s t e r i n t he New England Con-

fe rence , presented a s e a r l y a s 1897, t h e ing red ien t s of what w a s t o become known

a s t h e "new view" of t h e "dai ly ." The denominational debate on t h e meaning of t h e

term "dai ly" i n Daniel 8: l l -13 became i n some ways, a s i n t e n s e a s t h e c o n f l i c t

wi th t h e p a n t h e i s t s . 84

From 1898 onward. L. R. Conradi he ld t o a view of t he "dai lv" t h a t considered

t h e term t o r e f e r t o t he con t inua l mediation of Chr i s t i n t h e heavenlv sanc tuarv and

t h a t view w a s accepted and taught i n England bv P r e s c o t t and Warrnoner. The p o t e n t i a l

f o r c o n f l i c t became apparent a t l e a s t by 1900 when E. E . Andross wrote Haskel l t h a t

t h e new view c o n f l i c t e d wi th Mrs. White 's s ta tement concerning t h e "dai ly" i n

Early Writ ings. - 85

Conradi and P r e s c o t t presented t h e new view t o Danie l l s a s he t r ave l ed through

Europe i n 1900 on h i s way t o t h e 1901 GC s e s s i o n , and a t t he s e s s i o n , Waggoner and

P resco t t sought t o present t h i s view t o Mrs. White. A t t h a t same s e s s i o n , Kellogg

3 7 *

informed Haskel l and perhaps o t h e r s t h a t t h e denomination was i n c o r r e c t i n i t s

sanctuary teaching, perhaps i n d i c a t i n g t h a t Kellogg he ld t o t h e new pos i t i on . Mrs.

White's r e a c t i o n is of i n t e n s e i n t e r e s t . 8 6

According t o W . C. White, M r s . White was i n s t r u c t e d not t o l i s t e n t o t he

views of Waggoner and P r e s c o t t "because t h a t which they were counting a s of supe r io r

va lue was mingled wi th views t h a t were misleading." It must be r e c a l l e d t h a t i t was

a t t h i s s e s s i o n t h a t Mrs. White, through v i s i o n , was warned a g a i n s t "overs t ra ined

ideas of s a n c t i f i c a t i o n , " and t h e sent iments then he ld by P r e s c o t t and Waggoner.

Indeed, a t t h e Conference, M r s . White, i n h e r p u b l i c addresses , "was l e d t o speak

words intended t o counterac t t h e i r inf luence." A s p rev ious ly noted, s h e had been

given similar warnings f o r Kellogg. Dan ie l l s l a t e r wrote M r s . White regarding t h i s

matter:

I have read wi th c a r e what you say regarding the ques t ion of s a n c t i f i c a t i o n a s presented i n t he s ta tements by Brethren P r e s c o t t and Waggoner a t t he General Conference of 1901. I have read t h i s t o Brother P r e s c o t t , and t a l k e d wi th him f r e e l y regarding t h e mat te r . I can not f u l l y grasp a l l t h a t t h e r e seems t o b e i n t h i s ma t t e r from your b r i e f r e f e rence t o i t . Brother P r e s c o t t says he can s e e very c l e a r l y t h e dangerous path he and Brother Waggoner were then t r a v e l i n g i n . He says t h a t i t had gradual ly been dawning upon h i s mind i n England before he came t o t h e Conference. I th ink t h a t what occurred a t t h e Conference s e t Professor P r e s c o t t t o th inking; f o r s i n c e t h a t t ime, i t has seemed t o me t h a t he has taken up t h e fundamental t r u t h s of t h e t h i r d a n g e l ' s message, and given them a prominence t h a t they have not rece ived f o r many yea r s . Our b re th ren everywhere recognize t h a t Brother P r e s c o t t i s r ev iv ing the grand o l d t r u t h s a s they were brought ou t and presented by t h e pioneers i n t h i s work.

A completely d i f f e r e n t path was pursued by Kellogg and Waggoner. M r s . White wrote

Kellogg i n l a t e 1901:

You a r e ca r ry ing out your p lans zea lous ly , and may br ing about th ings t h a t I supposed t h e tes t imonies borne a t t he l a s t conference would fo reve r p lace i n a d i f f e r e n t l i g h t . You mingle with many good and important i n t e r e s t s , t h e wisdom of your own mind and planning; and who s h a l l i n t he f u t u r e s e p a r a t e t he erroneous from t h e t r u e ?

Despi te t h i s background, i t i s of g r e a t s i g n i f i c a n c e t h a t Mrs. White d id not

h e r s e l f e i t h e r examine o r condemn t h e theology of t he new views t h a t Waggoner and

P r e s c o t t wanted t o p re sen t t o h e r . Mrs. White i n s t ead suggested t h a t they present

t h e i r pos i t i ons t o Uriah Smith t o g e t h i s reac t ion .87

During t h e p a n t h e i s t c r i s i s of 1902 t o 1907, t he d i spu te over t h e "da i lyw

was, i n genera l , submerged, o r a t l e a s t c a r r i e d on i n a v e i l e d manner. Beginning

38 *

i n 1907, t h e denominational p o s i t i o n a s enunciated i n t he books of Uriah Smith and

o t h e r s , concerning t h e context of Daniel 8 came under severe a t t a c k by non- a Advent i s t s and former Adventis ts . M. E. Kellogg and John Kolvoord, formerly

denominational e d i t o r s , demonstrated t h e problems t h e denomination would f ace i f i t

he ld t o t h e Smith i n t e r p r e t a t i o n s . P r e s c o t t observed:

It is only a ques t ion of time when the p re sen t teaching concerning t h e d a i l y w i l l be d iscarded , and the sooner we do i t , the e a s i e r i t w i l l be t o do.

The former e d i t o r s would s h o r t l y be joined by Bal lenger , L. A. Phippeny, and a h o s t

of o the r s . The GC Committee i n the f a l l of 1907, s t u d i e d the s u b j e c t r a t h e r f u l l y

and a t t h a t t ime, Dan ie l l s f u l l y accepted the views he ld by P r e s c o t t and Conradi.

That view had a l ready been widely accepted among European b e l i e v e r s . 88

During t h e 1909 GC s e s s i o n , t h e two views of t h e "dai ly" were given a pub l i c

a i r i n g f o r t h e f i r s t time. The w r i t i n g and d i s t r i b u t i o n t o t he de l ega te s of a t r a c t

by 0. A. Johnson t h a t supported t h e o ld view t h a t contended t h a t t h e "dai ly"

represented paganism provided t h e spark f o r a two-evening d i scuss ion of t h e s u b j e c t

fol lowing t h e s e s s i o n . W. C . White, who cha i red t h e meetings, noted t h a t , i n most a

cases , t h e d i scuss ions were not a n t a g o n i s t i c , except f o r a paper by L. A. Smith,

son of Uriah and e d i t o r of t h e Southern Watchman, t h a t he l e f t with t he de l ega te s a f t e r

he departed f o r Nashvi l le . Smith and F . & G i l b e r t , then a m i n i s t e r i n t he A t l a n t i c

Union, s h o r t l y t h e r e a f t e r publ ished a t r a c t t h a t g r e a t l y inflamed t h e s i t u a t i o n .

Dan ie l l s a s s e r t e d t h a t t h e t r a c t e n t i t l e d " 'The ~ a i l y ' i n t h e Prophecy of ~ a n i e l "

contained

grave and unwarranted s ta tements . . . concerning the Bib le s t u d e n t s who had become convinced of c e r t a i n weaknesses i n our former expos i t i on of Daniel 8: 9-14, and who had been endeavoring t o p l ace upon t h i s po r t ion of s c r i p t u r e an i n t e r p r e t a t i o n t h a t would be more f u l l y i n harmony wi th t h e reading of t he Bible and wi th t h e f a c t s of h i s t o r y . These s ta tements were of so s e r i o u s a na tu re as t o tend t o undermine confidence i n t he orthodoxy of many who today a r e s tanding i n p o s i t i o n s of r e s p o n s i b i l i t y i n t he cause of God; and i t was deemed imperat ive t h a t some r ep ly be made, i n order t h a t those who could not other- wise have an understanding of t he r e a l f a c t s , might no t be l e f t t o make the mistake of withdrawing t h e i r confidence from those who were s t r i v i n g t o be t r u e t o t h e h ighes t i n t e r e s t s of t h e cause of God, and t r u e t o t h e i r brethren.89

Smith and G i l b e r t contended t h a t t he new view completely and consciously

a t t acked t h e fundamental teachings of t he church, both i n terms of d o c t r i n e

and i n the r o l e of t he S p i r i t of Prophecy, " the i n f a l l i b l e i n t e r p r e t e r of t he Bible."

a They a l l eged :

Never i n t he h i s t o r y of t h i s cause have we been obl iged t o confess ourse lves i n e r r o r . Never have we been obl iged t o r e t r a c t one th ing t h a t we have proclaimed t o t h e world as a p a r t of t h i s message.

They quoted t h e s tatement i n Early Writ ings:

Then I s a w i n r e l a t i o n t o t h e "da i ly ," Dan. 8:12, ( s i c ) t h a t t h e word "sac- r i f i c e " w a s suppl ied by man's wisdom, and does not belong t o t he t e x t ; and t h a t t h e Lord gave t h e c o r r e c t view of i t t o those who gave t h e judgment hour c ry .

and then r a i s e d t h e ques t ion

as t o whether t h e Lord means what he says o r whether he says one th ing when he means another . . . . This new view of " the d a i l y , " t h e r e f o r e , square ly con- t r a d i c t s t h e S p i r i t of Prophecy. There is no p o s s i b l e escape from t h i s conclusion. . . . That a view c o n t r a d i c t s t he S p i r i t of Prophecy should, we th ink , be s u f f i c i e n t condemnation of i t i n the minds of a l l Seventh-day Advent i s t s t o cause them t o drop i t a t t he s t a r t . 9 0

The w r i t e r s a l s o made o t h e r s i g n i f i c a n t conten t ions :

(1) The church of God has always had an i n f a l l i b l e i n t e r p r e t e r of t h e Word of God; were i t not f o r t h i s f a c t where would t h e people of God have been a l l through t h e ages? Why d id God have prophets? Why d id he g ive the church t h e g i f t of prophecy? Was i t not t h a t t h e church might have t h e t r u e understanding of t h e Word of God? There a r e s co res of t e x t s i n t h e Bible of which, i f t he Holy Ghost had no t given t h e t r u e i n t e r p r e t a t i o n of them, through t h e prophets of t h e Lord, we should never have known t h e meaning.

(2) A t t h e end of t h e 2300 days, says t h e prophecy, "then s h a l l t h e sanctuary be cleansed." The new theory of " the da i ly" makes t h e prophecy say , "then s h a l l t h e sanc tuary be j u s t i f i e d , " meaning t h a t then s h a l l t h e knowledge of C h r i s t ' s m i n i s t r a t i o n i n t he sanc tuary be made known, as has been dune by Seventh-day Adventis ts . But " j u s t i f i e d , " i n t h i s sense of t h e word, does not mean "cleansed" by t h e i n v e s t i g a t i v e judgment. . . . Was the sanc tuary t o be " j u s t i f i e d , " a s he re descr ibed , o r was i t t o be "cleansed"? The prophecy does not say i t w a s t o be both j u s t i f i e d and cleansed. I f i t w a s t o be " j u s t i f i e d , " as t h e new theory exp la ins , then t h e r e is no prophecy t h a t t h e sanctuary is t o be "cleansed" a t a l l ! But we cannot r e l i n q u i s h the fundamental d o c t r i n e of t h e c leans ing of t h e sanc tuary ; and we must emphat ical ly p r o t e s t aga ins t any teaching which would tend t o throw t h a t fundamental d o c t r i n e i n t o t h e background .91

L. A. Smith had f u r t h e r m u n i t i o n t o a t t a c k t h e new view by 1910 f o r E. J .

Waggoner had, probably inadve r t en t ly , en tered t h e controversy when he wrote t o

C. P. Bollman, v i c e p re s iden t of t he Southern Publishing Associat ion:

I was i n t e n s e l y i n t e r e s t e d i n t h a t intra-denominational war over the "dai ly ." I knew t h e view t h a t P r e s c o t t he ld i n London and which Conradi teaches i n h i s German book on Daniel and do not s e e how anybody who has regard t o t h e Sc r ip tu re s can hold any o the r view. I mean any one who regards t h e S c r i p t u r e s a s above

a l l o the r books and s u f f i c i e n t i n themselves. But t h e i n t e r e s t becomes the g r e a t e r when I hea r t h a t W. C. White holds with t h e "new view" s i n c e "Early Writings" most c l e a r l y and decidedly dec l a re s f o r t he "Old view." . . . I do not b e l i e v e t h a t t h e r e is r e a l l y any d i f f e r e n c e of opinion a s t o what S i s t e r White's words on t h e sub jec t mean. I should h a t e t o have t o t h ink t h a t t h e

a l e ade r s of t h e denomination a r e unable t o a r r i v e a t t he meaning of a s imple unequivocal s ta tement .

Smith i d e n t i f i e d both Jones and Waggoner a s be l i ev ing i n t he new view "as he

p o s i t i v e l y knew." He observed, however, t h a t t h e i r holding t h a t view was insuf -

f i c i e n t t o keep them i n the denomation and al though they both " l e f t t he t r u t h and

turned a g a i n s t t h e Testimonies," they continued t o be l i eve i n t h a t new view.

Dan ie l l s noted:

When A. T. Jones was l a s t i n Takoma Park, he had a long t a l k wi th one of our b re th ren endeavoring t o convince him t h a t t h e Testimonies were abso lu t e ly a t va r i ance wi th t h e Bib le on the "dai ly ." H i s manner of reasoning and present ing t h e mat te r was s o p l a i n and apparent ly s o c o r r e c t , t h a t i t gave t h i s b ro the r q u i t e a shake up, and s e t him t o s tudying. The r e s u l t i s t h a t he s e e s t h a t t h e new view is t h e only t enab le p o s i t i o n f o r us t o take a s regards both t h e s c r i p - t u r e s and t h e Testimonies.92

It is of i n t e r e s t t o no te t h a t s i n c e 1900, a t l e a s t , both Jones and Waggoner

he ld t o a view of t h e "dai ly" t h a t they be l ieved was completely a t va r i ance with

t h e S p i r i t of Prophecy. That b e l i e f was forced because of t h e i r understanding of

t h e na tu re of t h e i n s p i r a t i o n of Mrs. White. From t h a t s tandpoin t a lone , i t seemed

t h a t t h e i r break wi th t h e church would be forthcoming, un less they obtained another

view of t h e i n s p i r a t i o n of E l l en White.

I n responding t o t h e Smith-Gilbert pamphlet, t h e progress ives s t r e s s e d t h e

context of t h e Early Writings. s ta tement a s w e l l a s t he context of Daniel 8 and

emphasized t h a t by doing s o t h e new view of t h e "dai ly" was c o n s i s t e n t . Likewise

s t r e s s e d were E l l en White a r t i c l e s w r i t t e n between 1890 and 1892 r e l a t i v e t o t he

r ecep t ion of advancing l i g h t , as w e l l a s he r s ta tements about t h e importance of

s tudying t h e books of Daniel and Revelat ion. Spicer noted, "when t h e Testimonies

have urned us t o s tudy t h e books of Daniel and the Revelat ion, i t s u r e l y has not been

wi th the idea t h a t we have nothing t o l ea rn . " The new view was widely presented a t

Union Conference se s s ions and o the r meetings and aamphletized bv P r e s c o t t and Conradi

during 1909 and 1910.93

I n add i t i on . P r e s c o t t . i n t h e l a s t s t a g e s of h i s e d i t o r s h i p of t h e Review and - Herald i n 1909, p resen ted , i n a v e i l e d way, some v i t a l imp l i ca t i ons stemming from

h i s suppor t of t h e new view. H e a s s e r t e d :

When t h e g r e a t p rophet ic per iods recorded i n S c r i p t u r e s had e i t h e r come t o a c l o s e o r were n e a r l y f u l f i l l e d , t h e providence of God r a i s e d up a body of t eache r s , who a f t e r much p r a y e r f u l s t udy , were a b l e t o p re sen t t o t h e people i n s t r u c t i o n adapted t o t h e t i m e . . . . Emphasizing t h e acceptance of theword of God a s a s u f f i c i e n t r u l e of f a i t h and p r a c t i s e and t h e o b l i g a t i o n of obedience t o its p l a i n i n s t r u c t i o n s , t h e t eache r s i n t h i s movement have i n a s p e c i a l way d i r e c t e d t h e a t t e n t i o n of t h e people t o t h e fol lowing t r u t h s : 1. The l i t e r a l second advent of C h r i s t . . . . 2. The pr ies thood of C h r i s t i n t h e heavenly sanc tuary . . . . 3. Obedience a s t h e f r u i t of r igh teousness . . . . 4. The observance of t h e o r i g i n a l Sabbath of t h e Lord.

I n an a r t i c l e used a s t h e Week of Prayer Reading f o r 1909, P r e s c o t t f a i r l y c l e a r l y

o u t l i n e d t h e con tex tua l imp l i ca t i ons of t h e new view i n h i s d i s cus s ion of Daniel 8:

The Papacy, symbolized by t h e l a t e r phase of t h e l i t t l e horn, i n o rde r t o e s t a b l i s h i t s e l f a s an e c c l e s i a s t i c a l power, would t ake away t h e t r u e worship of God. . . . The Papacy would set a s i d e t h e t r u e s e r v i c e of God c a r r i e d on by our High P r i e s t i n t h e heavenly s anc tua ry , would t r e a d under i t s f e e t both God's sanc tuary and God's people , b u t t h a t i n t h e d i v i n e p l a n a l i m i t w a s set t o t h i s work--the end of t h e 2300 days o r yea r s . . . . (Af te r t h a t t ime) t h e people of God were aga in p r i v i l e g e d t o r e s t o r e t h e t r u e s e r v i c e of God i n t h e heavenly temple. . . . The message t o be given t o t h e world a t t h e end of t h e 2300 yea r s should be a message of de l ive rance from Babylon, and t h a t i t should r e s t o r e what t h e Papacy had taken away i n f u l f i l m e n t of ~ a n i e l ' s prophecy. A c e n t r a l f e a t u r e of t h i s message should be t h e r e s t o r a t i o n of t h e knowledge of t h e heavenly sanc tuary and t h e work of our g r e a t High P r i e s t t h e r e i n . This would g ive t h e r i g h t form t o t h e gospe l t r u t h , and would make known what i t is e s s e n t i a l t h a t t h e people should know i n o rde r t o cooperate i n t e l l i g e n t l y w i th heavenly agenc ies i n t h e work of p r epa ra t i on f o r t h e coming of t h e Lord.

Other P r e s c o t t a r t i c l e s s t r e s s e d t h e "Bible , t h e Bib le only ( i s ) t h e r e l i g i o n of

P ro t e s t an t s . " H e contended:

There is no expos i t i on of t h e Bib le t h a t can t ake t h e p l ace of t h e Bible i t s e l f . There a r e no h e l p s t o t h e s tudy of t h e Bib le t h a t can p r o f i t a b l y be s u b s t i t u t e d f o r t h e B ib l e i t s e l f .94

It soon became apparent t h a t t h e a l l i a n c e between t h e p ioneers and t h e

p rog re s s ives t h a t had r e s u l t e d i n t h e d e f e a t of t h e p a n t h e i s t s was be ing s h a t t e r e d

over vary ing i n t e r p r e t a t i o n s o f t h e p o s i t i o n t h e S p i r i t of Prophecy should occupy

r e l a t i v e t o t h e d i s cus s ions on t h e "dai ly ." By mid-1910 i t seemed t h a t I rwin , Haske l l ,

Loughborough, and Bu t l e r would pub l i c ly j o i n Johnson, Smith, G i l b e r t , J . S. Washburn,

G. B. S t a r r , and a hos t of o the r p ioneers t o pub l i c ly oppose those holding the new

view, by then , according t o Dan ie l l s , numbering hundreds of m i n i s t e r s . I n w r i t i n g

t o Mrs. White about h i s i n t e n t i o n of publ i sh ing on the s u b j e c t , G . I . But le r s t a t e d :

This movement on the "dai ly" I have no f a i t h i n . I note what you s a i d i n t he testimony t o D r . Kellogg and t h e new d o c t r i n e i n Living Temple, and wondered why t h e r e w a s no t a s i n g l e person among your b re th ren who would "speak out" on t h i s new depar ture i n Pantheism. I confess t h a t I have f e l t t o t a l l y opposed t o t h i s whole ("daily") movement, and have f e l t i t my duty t o w r i t e ou t my views on t h e s u b j e c t . If I know anything about being impressed by the S p i r i t of God t o w r i t e on any s u b j e c t , I f e l t i t i n w r i t i n g what I have w r i t t e n on t h i s . . . . I s e n t t h e manuscript t o Brethren Loughborough and Haskel l t o read and cons ider , and, i f they agreed i t should be publ ished, I requested them t o w r i t e a n endorsement of i t . And then we would put i t i n a smal l pamphlet and send i t out . I thought , coming from us a l l , t h a t i t would c a r r y cons iderable weight. It is my opinion t h a t our misguided b re th ren would f i n d i t a p r e t t v b i n chunk t o climb over . I cannot s e e whv we o l d hands ought no t t o speak out on t h i s g r e a t innovat ion , and s t and f o r t h e o ld ~ o s i t i o n s our veoole have endorsed. l e d bv vour se l f . and vour tes t imonies . I f o r one f e e l t h a t I should a c t t h e coward, a s one of t h e o ld hands i n t h i s cause, t o keep s t i l l whi le they preach i n Washington and i n every union conference t h a t which I consider an u t t e r heresy. . . . Now, my precious mother i n C h r i s t , i f you say t h e Lord has shown you t h a t I am wrong i n my views, and i n my conduct, I w i l l s h u t my mouth and remain u t t e r l y s i l e n t . I cannot conceive how I could hold o t h e r views, i n view of t h e S c r i p t u r e s and your Testimonies; b u t I can keep s t i l l and say nothing. And t h a t I w i l l do out of r e spec t t o you a s a s e rvan t of God. What more can I say?

Mrs. White would s h o r t l y i n t e rvene i n t he "dai ly" c r i s i s . 9 5

A t l e a s t a s e a r l y a s 1905 Mrs. White had warned of t he r e t a r d i n g e f f e c t upon

the advancement of t he warning message because of t h e church "having t o wa i t and

s t and a g a i n s t t h e devis ings of Sa tan , which have been s t r i v i n g t o f i n d a p l ace i n

our work." She observed "we a r e yea r s behind" because of t he pantheism c r i s i s . That

same year Mrs. White admonished, "Now, j u s t now, we a r e t o proclaim p resen t t r u t h

wi th assurance and wi th power. Do not s t r i k e one dolorous note ." The church

needed t o r e - e s t ab l i sh i t s fundamental message a f t e r a decade of p a n t h e i s t in roads

and i t needed t o main ta in t h e pioneer-progressive a l l i a n c e t o do s o . 9 6

Between 1908 and 1910, Mrs. White had i ssued a number of warnings concerning

t h e p o s s i b i l i t i e s of a d i v i s i o n over t he ques t ion of t h e "dai ly ." Her counsel had

prevented e a r l i e r expos i t ions of t h e i s s u e i n t h e s i g n s of t h e Times and the Review - and

Herald. A s l a t e a s May of 1910, however, Mrs. White expected t h a t the i s s u e would

b e resolved by o thorough B i b l i c a l study o r t l ~ e i s sue . She wrote Stephen Haskel l :

I have been wai t ing f o r t h e t ime when t h e r e should be an i n v e s t i g a t i o n of t he doc t r ines t h a t Brother Danie l l s and o t h e r s have been advocat ing. When is t h i s to b e ?

I f Elder Dan ie l l s t h inks t h a t some of t he i n t e r p r e t a t i o n s of S c r i p t u r e t h a t have been h e l d i n t he pas t a r e not c o r r e c t , our b re th ren should l i s t e n t o h i s reasons, and g ive candid cons idera t ion t o h i s views. A l l should examine c l o s e l y t h e i r own s t and ing , and by a thorough knowledge of t he pr in- c i p l e s of our f a i t h , be prepared t o v ind ica t e the t r u t h . . . . Is not t h e p re sen t a favorable time f o r you and o the r s of our min i s t e r ing b re th ren i n t h i s conference t o meet wi th Elder Danie l l s f o r a thorough examination of t he p o i n t s of f a i t h . regarding which t h e r e a r e d i f f e r e n t views?

A t t h e same time, Mrs. White noted: " A t p r e sen t t h e r e i s not t h a t un i ty t h a t should

e x i s t among our b re th ren , and t h e Lord says , 'Come toge the r . ' " Only when t h e

proposed conference did not t ake p l ace and But le r was on the verge of publ i sh ing

d id Mrs. White i s s u e t h e two tes t imonies on t h e "da i ly . 119 7

A s W . C. White, who supported t h e new view, analyzed t h e debate on the "dai ly"

he, a s d id o the r s , looked beyond t h e theo log ica l d i spu te i t s e l f , and hoped t h a t t h e

debate might a f f o r d oppor tuni ty t o r e so lve c e r t a i n l a r g e r ques t ions . He wrote

Dan ie l l s i n March of 1910 concerning two such ques t ions :

I have t o l d some of our b re th ren t h a t I thought t h e r e were two ques t ions connected wi th t h i s ("daily") ma t t e r t h a t were of more importance than t h e dec i s ion which s h a l l b e made as t o which is most nea r ly c o r r e c t the o ld o r t he new view regarding t h e "dai ly ." The f i r s t i s , How s h a l l we d e a l wi th one another when t h e r e is d i f f e r e n c e of opinion? Second, How s h a l l we d e a l with Mother's w r i t i n g s i n our e f f o r t t o s e t t l e d o c t r i n a l ques t ions?

White hoped t h a t t h e proposed meeting between t h e main d i spu tan t s might r e so lve not

only t h e "daily" ques t ion , bu t a l s o work toward r e so lv ing these a d d i t i o n a l quest ions.98

Rather s i g n i f i c a n t l y , t h e tes t imonies s e n t by Mrs. White t o t h e c e n t r a l f i g u r e s

i n t h e debate , Bu t l e r , Loughborough, Haskel l , Smith, Gilbert, P r e s c o t t , and Dan ie l l s ,

d e a l t wi th t hese l a r g e r ques t ions . Mrs. White requested t h a t h e r w r i t i n g s "not be

used a s t h e leading argument t o s e t t l e ques t ions over which t h e r e is now s o much

controversy." I n not ing t h a t she had no s p e c i f i c i n s t r u c t i o n from t h e Lord on t h e

"point under d iscuss ion ," she aga in urged t h a t he r w r i t i n g s no t be used i n t he

debate . The testimony, dated J u l y 31, 1910, was s i g n i f i c a n t l y e n t i t l e d "Our At t i t ude

Toward Doc t r ina l Controversy." The second testimony, dated August 3, 1910, contained

a t he fol lowing c a l l f o r un i ty :

We must blend toge the r i n the bonds of C h r i s t l i k e un i ty ; then our l abo r s w i l l not be i n va in . Draw i n even cords, and l e t no content ions be brought i n .

44 4

Reveal t h e uni fy ing power of t r u t h , and t h i s w i l l make a powerful impression on human minds. I n un i ty t h e r e is s t r e n g t h .

Mrs. White, i n t h e l a t t e r testimony, presented a s p e c i a l message t o George But le r : 0 "The Lord has not placed upon you a burden regarding t h i s matter ." She a l s o counseled:

"The duty of God's s e r v a n t s a t t h i s t ime i s t o preach t h e Word i n t h e c i t i e s . "gg

A remarkable consequence developed when Danie l l s moved vigorously i n t o work

f o r t h e c i t i e s . He f i r s t became amazed a t t he negat ive c a l i b e r of t he min i s t ry and

a s a consequence r ees t ab l i shed t h e concept of m i n i s t e r i a l i n s t i t u t e s t h a t had

languished s i n c e the beginning of t h e 1890s. The s t rong emphasis upon the prophecies

and t h e unique message of Adventism f o r the world brought a new s p i r i t i n t o t he

min i s t ry . Dan ie l l s observed, a s he contemplated t h e e a r l i e s t i n s t i t u t e s :

One t o p i c of s tudy i n our i n s t i t u t e s w i l l b e t he supreme importance of our m i n i s t e r s g iv ing themselves up t o t h e preaching of t h e message God has given us. . . . I am g lad t o t e l l you t h a t s i n c e s o much has been s a i d about c i t y work, our m i n i s t e r s a r e t u rn ing t h e i r minds t o t he ques t ion of preaching. I have new hope and courage along t h i s l i n e . The pendulum is swinging, and I f e e l s u r e t h a t we s h a l l soon s e e the s imple y e t a l l - impor tan t work of preaching r e s t o r e d t o i t s proper p l ace i n our work. l o b

While t he progress ives were pleased with Mrs. White's observa t ion t h a t she , i n

Early Writ ings, had not used t h e term '.'daily" i n a t e c h n i c a l , t heo log ica l sense , bu t

r a t h e r i n a broader s e t t i n g , they were disappointed i n t h e c a l l f o r "s i lence" on

t h e s u b j e c t and t h e r e l e g a t i o n of i t t o a minor s t a t u s . The progress ives considered

a proper understanding of t h e "dai ly" t o have g r e a t s i g n i f i c a n c e , no t only r e l a t i n g

t o t h e context of Daniel 8 , bu t t o an understanding of t he med ia to r i a l r o l e of Chr i s t

i n t h e heavenly sanc tuary . Dan ie l l s s t r e s s e d i ts importance t o W. C. White:

The burden of Brother P r e s c o t t and myself a l s o i n t h i s is no t merely t o have a controversy over Paganism, and when i t was taken away. That mat te r pa l e s be fo re t h e importance of t h e g lo r ious t r u t h t h e Bib le teaches regarding the min i s t ry of C h r i s t i n t h e heavenly sanc tuary . The papacy has done i t s b e s t t o h ide from a per i sh ing world t h e e f f i c a c i o u s work of Chr i s t i n heaven. . . . Now, when t h i s was revealed t o Daniel , t he ques t ion was r a i s e d , how long t h i s s u b s t i t u t e t h a t could not save, should h ide from the world t h a t which can save. The answer t h a t was given was t h a t i t should be u n t i l t h e e x p i r a t i o n of t h e 2300 years . Then t h e sanctuary was t o be cleansed. Some t r a n s l a t i o n s add t h e idea of v ind ica t ion o r r e s t o r a t i o n . Elder Olsen t e l l s me t h a t i s the idea presented i n t he Norwegian. The proclamation of t h e t h i r d ange l ' s message is t h e means by which t h e Lord is t o b r ing back t o t h e knowledge of t h e world t h e sanc tuary and i t s saving min i s t ry . I saw aga in , t h a t $ h i s g lo r ious t r u t h is s o important t h a t t h e ques t ion of when paganism was taken away s h r i v e l s up i n t o a mere t r i f l e . . . . I have now taken the time t o make t h e e f f o r t t o go over t h e b e s t I can i n my busy l i f e t h e whole range of s tudy , and I can not

t e l l you t h e b l e s s i n g t h a t has come t o me i n t h i s i n v e s t i g a t i o n . I b e l i e v e t h a t t h i s t r u t h regard ing t h e min i s t ry of C h r i s t should have gone r i g h t a long wi th t h e message of r igh teousness by f a i t h t h a t was given t o us i n 1888.

Although t h e c a l l f o r "s i lence" on t h e "dai ly" was designed t o r e e s t a b l i s h u n i t y ,

t h e B ib l e ve r s ions controversy, t h e Columbia Union-General Conference f r i c t i o n , t h e

r eo rgan iza t ion b a t t l e s over t h e 1931 Omaha F a l l Council d e c i s i o n s , and indeed,

d i s p u t e s t h a t continued a t l e a s t i n t o t he 1950s, a l l d i r e c t l y r e l a t e d t o a b a s i c

d i f f e r e n c e of i n t e r p r e t a t i o n over t h e i n s p i r a t i o n of t h e S p i r i t of Prophecy and

might b e t r a c e d t o t h e b a s i c a l ignments t h a t formed over t h e pioneer-progressive

d i s p u t e over t h e "dai ly ." I n view of t h e conten t ion over t h e imp l i ca t i ons of t h e

new view of Daniel 8:13, an open look a t t h e imp l i ca t i ons t o Daniel 8:14 seemed

remote indeed. lo l

The t r&edy of t h e pioneer-progressive con f ron ta t i on is t h a t both h e l d

s t r o n g l y t o t h e fundamentals of t h e church. It should be noted t h a t , whi le Irwin

d i d begin a con f ron ta t i on wi th t h e p a n t h e i s t s , i t was D a n i e l l s , i n harmony wi th Mrs.

White 's counse ls , who exposed t h e i r t each ings . It was t r a g i c t h a t t h e p ioneers and

p rog re s s ives could no t harmonize t h e i r understanding of t h e func t ion of t h e S p i r i t

of Prophecy and become a un i t ed f r o n t . The consequence was t h a t t h e i n s i g h t s of

t h e p rog re s s ives never advanced o r could advance beyond t h e "da i ly , " except i n t h e

most i n d i r e c t fash ion .

P r a c t i c a l l y everyone who became exposed t o t h e new view of t h e "dai ly" be l i eved

t h a t t h e view enabled a f a r more harmonious p r e s e n t a t i o n of Daniel 8 than had been

p o s s i b l e prev ious ly . Sp i ce r a f f i rmed:

When I used t o g ive B ib l e read ings i n t h e e a r l i e r days i n London, and took t h e people through t h e e i g h t h of Danie l , I always skipped h a s t i l y over those t e x t s where we made t h e sanc tuary one minute i n heaven and t h e next on e a r t h , and t h e h o s t one time t h e ange l s and t h e next t h e pagans, and I skipped over t he s ta tement t h a t t h e t ak ing away of t h e "da i ly meant t h e tak ing away of paganism by sugges t ing t h a t t h e render ing i n t he o r i g i n a l w a s a b i t obscure so t h a t t h e t r a n s l a t i o n was d i f f i c u l t . That is what w e used t o be taught i n t h e Bible school i n B a t t l e Creek i n t h e o ld days. And a l l t h a t was making no p a r t i c u l a r use of t h a t p a r t i c u l a r p o r t i o n of S c r i p t u r e . It was simply pass ing over i t t o g e t down t o t h e c l eans ing of t h e sanc tuary . . . . I have noted i n r ecen t y e a r s , s i n c e t he new view came i n , p a r t i c u l a r l y i n Europe, t h a t t h i s new i n t e r p r e t a t i o n , j u s t a s one would n a t u r a l l y ge t - i t

from reading t h e Revised Version and some o t h e r v e r s i o n s , dea l s a s l edge hammer blow a t t h e Papacy. There is no o t h e r p o r t i o n of S c r i p t u r e t h a t b r ings t o Cathol ics themselves such a p i c t u r e of t h e s u b s t i t u t i o n of t h e mass and t h e e a r t h l y s a c r i f i c e f o r t h e heavenly. Our workers among t h e Cathol ics who a r e using t h i s i n t h i s way f i n d splended and s t r o n g use f o r t h i s l i t t l e p o r t i o n of S c r i p t u r e f o r which i n years p a s t w e have had p r a c t i c a l l y no use.

Conradi, Dan ie l l s , P r e s c o t t , and a h o s t of o t h e r s t e s t i f i e d t o t h e s t rengthened

denominational p o s i t i o n t h a t came wi th t h e harmonization of t he con tex tua l problems

t h a t t h e new view allowed. Dan ie l l s t e s t i f i e d t h a t , a f t e r h i s p r e s e n t a t i o n of t h e new

view a t a t e ache r s ' convention:

These B ib l e t eache r s t o l d m e t h a t they had never been a b l e t o expound t h e e igh th chapter of Daniel t o t h e i r s a t i s f a c t i o n u n t i l they go t hold of t h i s view. 102

On numerous occas ions between 1903 and 1914, P r e s c o t t p resen ted p u b l i c l y , bu t

i n a v a i l e d manner, h i s understanding of t h e con tex tua l background of Daniel 8 and

t h e imp l i ca t i ons r e l a t i v e t o t h e s i g n i f i c a n c e of 1844. S t r e s s i n g t h e "cont inual"

mediat ion of C h r i s t , P r e s c o t t a s s e r t e d i n 1903:

That p r i n c i p l e of cont inuance was brought t o t h e f l e s h i n t h e person of Jesus C h r i s t , himself t ak ing t h e f l e s h , and becoming i n h i s own person t h e h igh p r i e s t , and m i n i s t e r i n g i n himself h i s own presence, h i s own p e r s o n a l i t y i n t h e Holy S p i r i t . Leave out t h a t connect ion wi th heaven, and you l eave ou t s a l v a t i o n . Put your l e a d e r on t h e e a r t h , put your temple on t h e e a r t h , pu t your p r i e s t on t h e e a r t h , and you have taken away t h e one t h ing i n t h e sanc tuary min i s t ry which means s a l v a t i o n . It was prophesied by t h e prophet Daniel t h a t t h i s should be taken away; i t has been taken away. I t is t h e purpose of t h i s message t o r e s t o r e i n t h e sanc tuary and i t s s e r v i c e s , t o r e s t o r e i n t h e church, and t o t h e church, t h a t which has been taken away. And when t h a t i s res tored , - - and i t can be r e s t o r e d only through t h e r e s t o r a t i o n of t h e t r u e sanc tuary i d e a and t h e t r u e concept ion of God a s s a l v a t i o n through t h a t min is t ry , - - when t h a t i s r e s t o r e d , t h e work is done. lo3

I n 1930, W. W. F l e t che r made an observa t ion r e l a t i v e t o t h e denominational

sanc tuary teaching. He noted t h a t i n Bib le -- R e a d i . , pp. 224-29, was t h e new view of

t h e "dai ly" and he observed:

The sanc tuary and t h e people of God a r e t rodden under f o o t by t h e papacy. The con t inua l s e r v i c e o r mediat ion of C h r i s t i n t he heavenly sanc tuary i s taken away from H i m by a f a l s e system of t h e Papacy.

Now i f t h e s e t h i n g s c o n s t i t u t e t h e need f o r a work of j u s t i f i c a t i o n o r c l eans ing (and I do not deny t h a t they do) , what must be t h e n a t u r e of t h e work of j u s t i f i c a t i o n o r c l eans ing? Mani fes t ly i t must be t h e s e t t i n g r i g h t o r c o r r e c t i o n of t h e wrong t h a t has been wrought through t h e f a l s e system, by a v i n d i c a t i o n of t h e t r u e s e r v i c e o r mediat ion of Chr i s t i n t h e heavenly sanc tuary , and t h e r e l i e f o r de l i ve rance of those who wi th t he sanc tuary have been t rodden under f o o t .

The o t h e r s i d e of t h e teaching a f f i r m s t h a t t h e s i n s of b e l i e v i n g men and women a r e " t r a n s f e r r e d , i n f a c t , t o t h e heavenly sanc tuary ," and t h a t t h e a c t u a l c l eans ing of t h e heavenly sanc tuary is t o be accomplished by t h e removal, o r b l o t t i n g ou t of t h e s i n s t h a t a r e t h e r e recorded.

Do t h e s e two s e t s of t each ing ag ree? I would e a r n e s t l y urge upon t h e con- s i d e r a t i o n of t h e b re th ren t h a t they do not a t a l l agree t oge the r .

F l e t c h e r ' s observa t ion seemed t o co inc ide wi th t h a t of L. A . Smith and F . C .

G i l b e r t , made some 21 yea r s e a r l i e r . Likewise agree ing was G . B.Starr i n 1930. That

p ionee r ' s s o l u t i o n t o t h e problem posed by F l e t c h e r fol lows:

I wish t o appea l t o a l l S.D.A. m i n i s t e r s t o r e t u r n t o t h e o r i g i n a l and "co r r ec t view of t h e Daily," as i n t e r p r e t e d i n 1844 and endorsed by t h e S p i r i t of God i n Ear ly Wri t ings, pages 74, 75. That a l l t h e trumpets may g ive t h e same c e r t a i n sound of t h e announcement of t h e "Hour of H i s judgment come," and t h a t a t t h e end of t h e 2300 days, i n 1844 and onward, t h e sanc tuary was be , and is being cleansed. Here I have always s tood and cont inue t o s t and . i 8 4

The p rog re s s ives were s t r i v i n g f o r a d i f f e r e n t s o l u t i o n , but one t h a t l ikewise

involved an understanding of t h e n a t u r e of t h e i n s p i r a t i o n of t h e S p i r i t of Prophecy.

Forced by t h e p a n t h e i s t s from without and by t h e p ioneers from w i t h i n t he

church, t h e p rog re s s ives , i nc lud ing W.C. White, whi le E l l en White was s t i l l a l i v e ,

were making some eva lua t ions of j u s t what r o l e t h e Lord des i r ed t h a t t h e g i f t of

prophecy should occupy w i t h i n t h e church. It seemed, however, t h a t no u s e f u l

d ia logue i n t h i s a r e a w a s pos s ib l e . Once t h e p a n t h e i s t s l e f t t h e church and began

t h e i r d i r e c t a t t a c k s upon t h e S p i r i t of Prophecy, most of t h e p ioneers c a l l e d f o r a

S p i r i t of Prophecy t h a t was an " i n f a l l i b l e i n t e r p r e t e r of Bib le p r i n c i p l e s . " This

l e f t t h e p rog re s s ives r a t h e r i s o l a t e d i n t h e i r a t t empt s t o come t o some conclusions.

Dan ie l l s aff i rmed t o W.C, White, "We must no t a l low these men t o f o r c e us t o t ake

a p o s i t i o n renard inn your mother 's w r i t i n n s t h a t w i l l pu t he r i n an i n d e f e n s i b l e

pos i t i on , " and t h e l a t t e r observed:

I f w e f a i l t o s t and f i rmlv f o r c o r r e c t p r i n c i p l e s ( r e l a t i v e t o t h e S p i r i t of Prophecv). w e mav soon be plunned i n t o a cond i t i on of t h i n n s wherein manv e a r n e s t and r a d i c a l minds w i l l f e e l f r e e t o s e l e c t a passane h e r e and a passane t h e r e from t h e Testimonies. and without proper regard t o t h e contex t and t o t h e teachinn of t h e Bib le and o t h e r passages i n t h e Testimonies. proceed t o teach

a mixture of t r u t h and e r r o r t h a t is u n p r o f i t a b l e t o t h e church.

S t i l l , however, no fundamental agreements seemed t o be pos s ib l e . 105

Both P r e s c o t t and Sp ice r jo ined Dan ie l l s i n f e e l i n g t h e f r u s t r a t i o n s r e s u l t i n g

from t h e widespread misuse of t h e S p i r i t of Prophecy. Spicer noted i n 1914:

A l a r g e r ques t i on than t h e ques t i on of t h e mere d e t a i l of a c o r r e c t i o n o r of an erroneous s ta tement ( i n t h e S p i r i t of Prophecy books) i s t h e ques t i on a s t o how w e s h a l l t r e a t t he se matters t h a t have been passed through t h e hands of t h e va r ious e d i t o r s . We have had q u i t e a b a t t l e , some of u s , f o r s e v e r a l y e a r s , t r y i n g t o make t h e b r e t h r e n s e e t h a t i t was no t r i g h t t o c la im any ex t r ao rd ina ry a u t h o r i t y f o r ma t t e r s of t h i s k ind . While t h i s i s conceded f r e e l y enough p r i v a t e l y , t h e d i f f i c u l t y has been, i t seems t o me, t h a t courage has been l ack ing t o t ake a s t r a i g h t and c o n s i s t e n t p o s i t i o n . Years ago, when I was ou t a t S t . Helena, I urged W. C. W. t o have a s ta tement i n t h e r ev i sed "Great Controversy" t h a t would r e l i e v e t h e whole s i t u a t i o n . I hoped i t would be t h e r e , bu t i t has no t been made. People a r e l e f t t o run a c r o s s p l aces where t h e r ev i sed e d i t i o n c o r r e c t s s ta tements i n t h e o l d e d i t i o n , and then some poor s o u l ha s a worrying time over i t , when i t is a l t o g e t h e r unnecessary. . . . There is one th ing s u r e , Brother Conradi, i t is f i rmly s e t t l e d t h a t phrases and h i s t o r i c a l s t a t emen t s i n t h e s e books have t o be co r r ec t ed j u s t t h e same a s i n other books. Of course w e are supposed t o t a k e full counse l wi th t h e au tho r i n making c o r r e c t i o n s .

P r e s c o t t wrote W. C. White:

The way your mother 's w r i t i n g s have been handled and t h e f a l s e impression concerning them which is s t i l l f o s t e r e d among t h e people have brought g r e a t p e r p l e x i t y and t r i a l t o me. It seems t o me t h a t what amounts t o decept ion , though probably no t i n t e n t i o n a l , has been p r a c t i s e d i n making some of h e r books, and t h a t no s e r i o u s e f f o r t has been made t o d i sabuse t h e minds of t h e people of what was known t o be t h e i r wrong view concerning h e r w r i t i n g s . But i t is no use t o go i n t o t h e s e matters. I have t a lked wi th you f o r yea r s about them, bu t i t b r i n g s no change. I t h i n k however t h a t w e a r e d r i f t i n g toward a c r i s i s which w i l l come sooner o r l a t e r and perhaps sooner . A very s t r o n g f e e l i n g of r e a c t i o n has a l r eady set i n . lo6

Rather i n t e r e s t i n g l y , Sp i ce r made t h e fol lowing observa t ion a f t e r t h e i s s u i n g

of Mrs. White 's t e s t imon ie s concerning t h e "dai ly" :

I am very g lad she d id no t i ndo r se t h e new opin ion , f o r t h a t i s not what i s needed. We do n o t want any i n f a l l i b l e d e c l a r a t i o n a s t o our own views about i t , f o r we s h a l l s tudy more and l e a r n more.

H e a l s o observed:

A l l through i ts h i s t o r y t h a t g i f t ( S p i r i t of Prophecy) has i n s i s t e d t h a t i t should no t be advanced i n p l a c e of t h e Word, and t h a t i t s des ign was no t t o g ive new d o c t r i n e s no t found i n t h e Word of God. The Bib ie is complete, and thoroughly fu rn i shes t h e man of God unto a l l good works. But t h e S c r i p t u r e s which do t h i s teach us very p l a i n l y t h a t a s t r u l y a s t h e church should have o t h e r s p i r i t u a l g i f t s i n i t s mids t , s o t r u l y i t should have i n i t s midst t h e s p i r i t of prophecy. . . . It is s u r e t h a t t h e remnant church must have t h i s g i f t , and one mark of t h e l a t t e r -dav church would be missinn i f t h i s g i f t had not avveared i n connect ion wi th t h i s Advent Movement. 107

I n 1909, E. J . Wangoner explained t o t h e p re s iden t of t h e Western New York

Conference, t h a t s i n c e he (Waggoner) found every th ing i n t h e Bib le t h a t was t o be

found i n t h e S p i r i t of Prophecy, t h a t t h e E l l en White w r i t i n g s were unnecessary

0 s i n c e they a f forded a l azy way t o s tudy t h e Bib le . H. W. Carr stunned Waggoner

wi th h i s response:

When I asked him t o f i n d i n t h e B ib l e where t h e mat te r contained i n Living Temple was dec la red t o be Pantheism, i t was ev ident t h a t he had no t looked f o r t h a t s ta tement . lo8

As Sp ice r noted, "1t is s u r e t h a t t h e remnant church must have t h i s g i f t . "

CONCLUSION

I n 1902, d e s p i t e h i s p a n t h e i s t i c pa th , E. J . Waggoner penned a r e l e v a n t t r u t h :

No man drops i n one day from p e r f e c t f a i t h t o gross e r r o r ; much l e s s do mu l t i t udes of people a p o s t a t i s e a l l a t t h e same time. E r r o r i s i n s i d i o u s i n its working, and t h e people who f a l l away a r e r a r e l y conscious t h a t any change is t ak ing p l a c e i n them.

Perhaps t h a t is t h e reason f o r t h e counse l g iven by M r s . White during an i n t e rv i ew

wi th C. C . Crisler i n 1913:

Men of v a r i e d minds, v a r i e d temperaments, v a r i e d exper ience , a r e t o be as- s o c i a t e d i n C h r i s t i a n work; and as they t ake counsel wi th one ano the r , and exchange views and conv ic t i ons , and humble themselves b e f o r e God, and pray toge the r f o r heavenly wisdom, l i g h t w i l l be given them, and they w i l l be enabled t o go forward u n i t e d l y , p u l l i n g i n even l i n e s , and a l lowing God t o r u l e . This is not a f t e r t h e n a t u r a l h e a r t of man; i t i s God's way of managing H i s work; man i s prone t o set up h i s i n d i v i d u a l judgment a s a c r i t e r i o n f o r o t h e r s t o fol low.

It i s apparent t h a t each of t h e groups w i t h i n t h e church needed t h e advice and

counsel of t h e o t h e r . D a n i e l l s observed: "But f o r t h e good counsel of sp lendid

f r i e n d s , and t h e p r o t e c t i o n of a merc i fu l God, I c e r t a i n l y should have been snared

by t h e fowler." Mrs. White f r equen t ly sought t o j o i n "men of s t r o n g s p i r i t u a l

experience" wi th such men a s Paulson, Sad le r , Morse, Ri ley and o t h e r phys ic ians "who

might be saved a s C h r i s t i a n workers i f they could be saved from the confusing,

perp lex ing in f luences which c e n t e r a t B a t t l e creek." She appealed t o those working

wi th Kellogg t o he lp him see t h e e r r o r of h i s ways. The s t r o n g e s t of t h e p ioneers

were no t immune t o t h e p o s s i b i l i t y of plunging i n t o pantheism. I n 1911 Andross seemed

a t o come dangerously c l o s e when h e taught : "We a r e now commanded t o go f o r t h and

h e a l t h e s i c k even a s w e a r e t o preach t h e forg iveness of s i n o r any o t h e r p a r t

50

of t he gospel message." Spicer observed:

We would a l l a p o s t a t i z e i f i t were not f o r t he hope of ca r ry ing t h e message t o t he ends of t h e e a r t h and see ing t h e Lord come. That is the only th ing t h a t keeps us a l i v e as a people. The moment we f o r g e t t h a t we a r e open t o every f a n a t i c a l t u r n t h a t comes along, and i t would not be worth whi le profess ing any t h ihg .

Once t h e p a n t h e i s t s l o s t s i g h t of t h e denominational fundamentals, t h e i r fana t ic i sm

seemed an obvious outcome. 110

Besides t h e d ive r se temperaments w i th in t h e church t h a t could have ac ted a s a

p reven ta t ive t o t he p a n t h e i s t i c developments, the church possessed and st i l l

possesses t h e counsels from t h e S p i r i t of Prophecy. Mrs. White warned cons t an t lv

aga ins t t h e f a l s e Dath of Dantheism. She, a s d id S ~ i c e r , sueees ted a eu id ine f a c t o r

when, i n 1904, she observed: "The lea sine sent iments of anth he ism w i l l l ead manv

s o u l s i n t o forbidden ~ a t h s , " and ~ 0 i n t e d t o t h e a l t e r n a t i v e "The commandments of God

and t h e f a i t h of J e sus . " l l 1

While both ~ i o n e e r and ~ r o e r e s s i v e admin i s t r a t i ons endeavored t o stem t h e

Dantheis t advance, i t was t h e ~ r o e r e s s i v e s t h a t had t o f a c e the f u l l e s t i m ~ a c t

from t h a t f a l s e ~ a t h . Because of t h e i r endeavors t o r ed re s s a decade of imbalance

between the law and t h e gospel , t h e ~ r o e r e s s i v e s rece ived i n t e n s e c r i t i c i s m from

t h e Danthe is t s . The i s s u e w a s c r u c i a l t o t h e ~ r o e r e s s i v e s . S ~ i c e r observed:

I have never been s o convinced a s l a t e l v t h a t while t he re is a messaee i n t he world, ~ r e ~ a r i n ~ t h e wav f o r C h r i s t ' s second comine, eaua l lv t h e r e i s another message i n the world ~ r e ~ a r i n e t h e wav f o r Sa t an ' s man i f e s t a t ion a s t h e g r e a t h e a l e r , a s he comes i n h i s f i n a l d e c e ~ t i o n .

Danie l l s noted:

There has been a teachine s i n c e t h e M i n n e a ~ o l i s meeting t h a t has not r e s u l t e d i n verv much f r u i t . I b e l i e v e a mistake has been made. I b e l i e v e the ~endu lum has swune too f a r t o t h e o ~ ~ o s i t e extreme. We have not been erowine and d e v e l o ~ i n e i n anv wav s i n c e t h e M i n n e a ~ o l i s meeting a s we should have done. It looks t o me a s thoueh we must r ev ive the advent messaee. We must u n i t e t he Dreachine of t h e D r o ~ h e c i e s . t h e law. t he Sabbath. t h e lain t r u t h s of t he e o s ~ e l wi th the Dreachine of s a l v a t i o n from s i n bv f a i t h i n t he Lord Jesus . This is t h e s t and t h a t Professor P re sco t t and Brother S ~ i c e r and I have taken. and now we a r e ~ r a c t i c a l l v charged with aDostasv. wi th havine gone back t o the l eea l i sm of t h e denomination ~ r i o r t o t h e M i n n e a ~ o l i s movement. 112

When t h e ~ r o e r e s s i v e s sought t o ~ r o v i d e a balanced d e f i n i t i o n of what i t

considered t o be t h e Droner r o l e f o r t h e S n i r i t of P r o ~ h e c v t o occunv wi th in the

church, t he ~ r o e r e s s i v e s received i n t e n s e r e a c t i o n from the ~ i o n e e r s . Mrs. White.

21 months ~ r i o r t o h e r death, e x ~ r e s s e d another o ~ i n i o n i n h e r in te rv iew wi th

C r i s l e r . Although he w a s no t r e n o r t i n e on the aues t ion of t he r o l e of t he S o i r i t of

P ro~hecv , C r i s l e r a s s e r t e d :

It is evident , from a l l I can e a t h e r i n t hese conversat ions, t h a t S i s t e r White has confidence i n he r b re th ren who a r e now i n Washington, and t h a t she b e l i e v e s thev w i l l have c l e a r discernment a s thev, a s she exDresses i t , "weieh everv cons idera t ion , and reason from cause t o e f f e c t , and weieh t h e in f luences t h a t have made t r o u b l e i n t he ~ a s t , and s e e whether thev can ~ l a n f o r t h e ~ r o s ~ e r i t v of t he work."

Dan ie l l s ' c o n c e ~ t of a cont inuinn r o l e f o r t h e S p i r i t of Prophecy wi th in t h e church

is exh ib i t ed i n h i s l a s t conscious thoughts . The fol lowing r e p o r t concerned the

manuscript f o r Dan ie l l s ' l a s t book:

He (Danie l l s ) s t a t e d t h a t he wished t o exDress t h e r e i n t h e c e n t r a l thought of t he book--the idea of t h e cont inuing g i f t with t he church i n a l l ages. When "The Abiding G i f t of Prophecy" was suggested he was e n t h u s i a s t i c over i t . He s a i d i t expressed exac t ly what he wanted t o convey. Again and aga in during h i s l a s t weeks he expressed s a t i s f a c t i o n over t he t i t l e . . . . On h i s l a s t day of consciousness , he repea ted h i s sense of s a t i s f a c t i o n over t he manuscript and i t s t i t l e . 113

This w r i t e r be l i eves t h a t t h e evidence suppor ts t h e conclusion t h a t Mrs. White,

i n he r r e a c t i o n t o t h e A. F. Bal lenger cha l lenge t o t h e denominational sanctuary

p o s i t i o n , addressed h e r s e l f t o a f a r l a r g e r ques t ion p e r t a i n i n g t o Bal lenger ' s

experience and philosophy than t h e immediate t heo log ica l meaning of t he term

"within the v e i l , " o r t h e va r i ed theology ou t l i ned by Bal lenger i n t h e defense of h i s

sanctuary teaching. Although t h e w r i t e r has by no means examined a l l t he E l l en White

w r i t i n g s from 1897 t o 1911, he found no example i n h e r w r i t i n g s where she undertook

t o s e t t l e a s p e c i f i c t heo log ica l i s s u e . On t h e con t r a ry , t h e examples of t he holy

f l e s h movement, t h e Living Temple apostasv, t he Bal lenger aues t ion , and t h e i s s u e

over t h e "dailv" s e rve a s case s t u d i e s where Mrs. White d e a l t e i t h e r with t h e aues t ion

of f a l s e ~ h i l o s o ~ h i e s t h a t were d e s t r u c t i v e t o t h e fundamental mission of t he church,

o r an i s s u e t h a t would b r i n e and did b r i n a d i s u n i t v a t a time when the need f o r

a denominational un i tv was an over r id ing cons idera t ion .

Both t h e backermnd and af termath t o t h e Bal leneer 1905 e x ~ e r i e n c e a f f o r d s

a d d i t i o n a l evidence t h a t somethine more fundamental was a t i s s u e than a s ~ e c i f i c

52 ' .

t heo log ica l po in t r e l a t i n g t o h i s sanctuarv teachings. Fur ther evidence i n support of

t h i s conten t ion is found i n t he wide v a r i e t v of t heo log ica l Dosi t ions he ld bv l eade r s

i n good s tanding concerning t h e sanc tuarv .

The dimensions of t h e c r i s i s faced bv t h e church between 1897 and 1911 i n d i c a t e

t h a t t he church e i t h e r would have l o s t i t s s p e c i a l message o r would have h o ~ e l e s s l v

f r a c t u r e d without t h e guidance of t h e Lord through t h e S ~ i r i t of P ~ o D ~ ~ c v . It

seems apparent t h a t t h e lessons of t h e e x ~ e r i e n c e s between 1897 and 1911 and t h e counsel

of t h e S p i r i t of P r o ~ h e c v during t h i s per iod cont inue t o have v i t a l re levance .

It was a l o s s t o t h e church when the p a n t h e i s t s d id not accept t h e counsel

from t h e S p i r i t of P r o ~ h e c v , l e f t t h e church and worked a g a i n s t i t s teachings . It

was l ikewise a l o s s t o t h e church when t h e pioneers a t tacked the ~ r o g r e s s i v e s and

inaugurated a d iv i s iveness t h a t r e t a rded t h e p o s s i b i l i t i e s of examining a r e l e v a n t

t heo log ica l concept. It l i kewise seems unfor tuna te t h a t t h e denomination a ~ ~ a r e n t l v

f a i l e d t o p r o f i t from t h e testimonv E l l en White nave Bal leneer . Placed i n i ts

con tex tua l s e t t i n g the Bal lenaer "path" t o t h e sanc tuary is apparent . Its roo t s

could have been s c r i p t u r a l l y examined and i t s e r r o r s and t r u t h s separa ted by appeal ing

t o B i b l i c a l evidence. This seems t o have been E l l en White 's d e s i r e throughout

t he per iod we have examined. TET. C. White a s se r t ed : "Mother regards t h e B ib l e as

t h e s tandard of a u t h o r i t y i n a l l t h ings , inc luding t h e p o s i t i o n and work of t h e

S p i r i t of Prophecy. 11 114

Mrs. White's p rogress ive i n c l i n a t i o n s a r e exh ib i t ed i n t h i s s ta tement made

Some ma t t e r s have been opened be fo re me which w i l l be f u l f i l l e d e r e long. We a r e t o know more than we do a t t he p re sen t time. We a r e t o comprehend t h e deep th ings of God. There a r e themes t o be dwelt upon which a r e worthy of more than a pass ing n o t i c e . Angels have des i r ed t o look i n t o t h e t r u t h s which a r e revea led t o t h e people who a r e searching God's Word and wi th c o n t r i t e h e a r t s praying f o r wisdom, f o r g r e a t e r lengths and breadths and he igh t s of t h a t knowledge which God a lone can g ive . . . . Those who w i l l devote t h e i r powers t o t h e s tudy of God's Word, and e s p e c i a l l y t h e prophecies r e f e r r i n g t o t hese l a s t days, w i l l be rewarded by t h e discovery of important t r u t h s . l 1 5

. ,

I' APPENDIX

/

C

0 A.B.Ballenger, before t h e n i n i s t e r s a t tending the

. General Conference, at Washington, D.C., May 21, 1905, 5:30 A.1.I.

I want t o read t o you now some of t h e m i s f i t s t h a t I f i n d i n

m y attempt t o p lace the f i r s t apartment work of t h e e a r t h l y sanctuafry

t h i s s i d e of t h e cross:--

1. The e a r t h l y sanctuary , which was a shadow o f t he

heavenly, loca ted t h e a r k , o r throne of God, in the ho ly of h o l i e s , o r

second apar tnen t , while the p r i e s t was minis t e r ing in t h e f i r s t apartment.

The denominational view of the heavenly sanctuary p laces the a r k o r

throne of God i n t h e f i r s t apartment while t he p r i e s t m i n i s t e r s in t h a t

apartment, i n v i o l a t i o n of the type.

2. Thw shadow placed a v a i l between t h e p r i e s t and t h e ark

o r throne o f God whi l e the p r i e s t minis te red i n the f i r s t apartment.

The denorninationel v i e w h a s t h e p r i e s t m i n i s t e r i n g in the heavenly sanc-

t u a r y i n the first apartment, with no v e i l sepa ra t ing him f r o m the ark

o r throne of God, hut with a v e i l behind both p r i e s t and throne , i n v io la -

t i o n of t h e type.

3. The type rep resen t s the p r i e s t as performing a long mini?- * '

1. try i n t h e first apartment. of t h e sanctuary before the b l o o d l s shed t lat . pays the p e n a l t ~ r o f sin. The donorrlinational view teaches t h a t the byood

was shed which g a y s the penal ty of s i n long befort. the min i s t ry began i n

0 the heavenly sanctuary, thus con t rad ic t ing t h e type.

5 4

-2- i

4. The type taught t h a t the p r i e s t minis tered f o r a long

period i n t h e f irst apartment, during which time t h e r e w a s accumulated

,upon hlxa t h e s i n s o f t h e people before the blood was shed which met

t h e pena l ty of those s i n s which t h e p r i e s t was carrying. The denomina-

t i o n a l view l o c a t e s the death of Chr i s t before any m i n i s t r y has been per-

formed i n t h e heavenly sanctuary whereby the s i n s o f t h e world are t rans-

f e r r e d t o him.

(We t each t h a t no s i n s a r e pardoned except those t h a t go i n t o

the sanctuary by the p r i e s t l y work, and yet we have the sanctuary closed

t o the p a t r i a r c h s f o r f o u r thousand y e a r s , and t h a t C h r i s t began t h e

work of car ry ing s i n s i n t o the heavenly sanctuary at h i s ascension. This

l eaves f o u r thousand years without any p r i e s t by which the s i n was c a r r i e d

i n t o the sanctuary.

5, The shadow placed the death o f t he Lord's g o a t , whose blood

met the pena l ty of the l a w i n type , on t h e g r e a t day of atonement. The

denominational view p laces t h e dea th of C h r i s t , whose blood meets t h e

p m t y o f the l a w , raorz than eighteen hundred years be fo re the g r e a t day

o f atonement is supposed t o begin.

6. The shadow represen t s t h e h igh p r i e s t going from h i s

m i n i s t r y i n the cour t where he obtained the blood, directly i n t o t h e

holy of h o l i e s on t h e day o f atonement. (He d i d not s top i n t h a t f irst

apartment; he obtained h i s blood, and then c a r r i e d i t s t r a i g h t through

i n t o the holy of h o l i e s . ) The denominational view teaches t h a t Chr i s t

r e n t froxi n i a m i n i s t r y i n the f irst apartment, and not f rorn the cour t ,

i n t o t n e holy of h o l i e s , in 1844.

7. The type repreoents t h e p r i e s t as unloading f o r e v e r , through

the blood o f the Lord's goa t , the s i n s which had been accumulating upon

him during t h e year 'oy his minis t ry before the v e i l . (All t h e s i n s

that had gone i n t o t h e sanctuary during that one par, and were charged t o

-- - -

C 55

-3-

, that penal ty was met on the day of atonement i n the ho ly of

The denominational view represen t s Christ as loading himself

up again i n t h e first apartraent with t h e same s i n s which he had before

borne at t h e c roes and unloaded i n h i s death.

8 . The shadow sends the high p r i e s t d i r e c t l y through the

f i r s t apartment I n t o the holy of h o l i e s as soon as he has i n h i s hands

t h e blood o f the Lord's g o a t , o r the blood which pays t he penal ty o f s i n .

( A u t h o r i t i e s say t h a t the cup o r v e s s e l which t h e p r i e s t he ld

that caught the b lood i n , had a sharp p o i n t , so tha t he could not s e t it

down; he must sp r ink le i t immediately, and not de lay about the mat ter . )

The denoninat ional view s tops our g r e a t High P r i e s t i n t h e

f irst apartment when he has i n h i s hands h i s own blood which pays the pen-

a l t y of s in .

0 (The p o s i t i o n taken, a s I understand i t , i s t h a t the b l o o d

was shed at Calvary, but not sp r ink led , i n behalf of s i n s , I mean, f o r

eighteen hundred years l a t e r . )

(H.C.1Rilcox: Then t h e blood of Abe l l s lamb w a s not typif ied i n

t h e o f f e r i n g of Chr i s t ?

A.B.Ballenger: Yes, yes; it was a type o f the death of Chris t ;

b u t it w a s the sinner's channel through which t o exercise his f a i t h i n

t h a t baood. The o f f e r i n g which t h e sinner m d e represented the sin-

n e r ' s acccgt ing o f t h e b l o o d o f C h r i s t . The blood s p r i n k l e d wi th in the

ve i1 , represanted God ' s g iv ing his Bon t o d i e f o r that s inner , w a s only

an e ~ y r e s s i o n of f a i t h on the p a r t o f the s i n n e r , an expression o f his

abbeptance of tnat that was done; b u t the blood wi th in t h e nil was God's

r e p r e s c n t h g izirnse!-i' cts g i v i n g his Son t o d i e f o r t h e s inner . )

9.. The shadow represen t s the high p r i e o t as going immediately

w i t h the blood, t h e warm blood, of the Lord 's goa t , Into the holy of

.ho l i e s , and sp r ink l ing t h a t blood upon the mercy sea t before the v o i l .

The denominational view teaches t h a t our g r e a t High P r i e s t d id not spr in-

kle h i s bbood on t h e mercy s e a t before t h e v e i l f o r more than eighteen

hundred years a f t e r it was shed.

The p o s i t i o n I hold escapes every one of those nine cont radic-

t ionh between t h e type and t h e ant i type. I say , To ne it is impossible.

Brethren, if you can solve i t , solve i t ; but it i s impossible for me

t o t ake t h a t first mpartrnent work of t h e e a r t h l y sanctuary and apply i t t o

a p iece of t h e plan of sa lva t ion without changing almost every c a r d i n a l

po in t i n t h a t sanctuary, without addine new f u r n i t u r e o r moving t h e f u r -

n i t u r e around d i f f e r e n t l y , and i n every w a y almost v i o l a t i n g t h e pr in-

c i p l e s of t h e type. Bu t when you allow t h e f i r s t apar tnent work t o

represent t h e p lan of sa lva t ion f r o m c r e a t i o n t o t h e croas , everything

i s a pe r fec t f i t , and all seems beautiful and harmonious and complete.

Statement by A.F.Ball.enger, May 22, 1905.

. W.W.Prescott: I want t o understand t h e view, and so I wanted t o

see if I understood you, Then when Chr i s t paid the pena l ty on the

cross, thewholehumanfami lywasfreefromdeath? I w a n t e d t o g e t y o u r

view of it, I wanted t o understand c l e a r l y .

A.F.RalJ.enger: When C h r i s t d ied on Calvary, by that a c t he had

reached down and put his arms around the f a l l e n world, and l i f t e d it r i g h t

back up t o the place where it was before i t f e l l off the platform of the

garden'of Eden, and l e f t man again f r e e t o choose, where Adam was f r e e

t o choose,betaeen e t e r n a l l o s s and e t e r n a l ga in . So t h a t we read i n

oRomans 5 , "Therefore, as by the offence of one judgment came upon all

men t o condemnation; even so by the r ighteousness of one the f r e e g i f t

came upon a l l men unto j u s t l f i c a t ion of l i f e . For as by one mant s

disobedience many were made s i n n e r s , so by t h e obedience of one shall

many be rmds righteousn.

V.A.Colcord: Could we have a d i r e c t answer t o a d i r e c t question?

I th ink Brother P r e o c e t t ' s quest ion i s very per t inen t . Do you under-

stand t h a t he made a f i n a l d i spos i t ion of s i n ?

A.3.3al:l.enger: The 8avio1ar did not aiways answer quest ions

Yes and 110 when they were asked him.

7J.T.Prescott: O n l y I simply wanted t o understand your view.

If I understand your view c o r r e c t l y , when Chr i s t d i ed , then punishment of

any s i n a f t e r tilat would be a doubla punishment; and I judged f r o m t h a t

that your idea wo1:ld he t h a t nc inan a f t e r t h a t could s u f f e r f o r t he s i n s , a inasmluch as Chr i s t had paid the penal ty . I d i d not want t o mis in te rp re t .

If t h a t is r i g h t , j u s t t e l l r-?e i f I have got your view.

I

A.F.Ballenger: The t roub le I s I have only got a few minuten more.

And if I throw open th ings here t h a t would requ i re another hour t o expla in ,

I t would be---and ye t I am not a f r a i d .

W.V.Prescott: Le t it drop, I do not mean t o quibble. I

r a n t e d t o be sure I understood your view.

A.F.Ballenger: I w i l l s a y it p l a i n l y , I do not be l i eve that

any man w i l l ever gram under the same g u i l t under which Chr i s t groaned

on Calvary; but that men w i l l groan because t h e y r e j e c t s o g r e a t salva-

t ion . "Of how much s o r e r punishment think ye he shall be thought worthy

who hath trodden under f o o t the Son o f GodVn I know tha t now I ail1

be charged with teaching I l n i v e r s a l i m ; but t h i s i s not universalism.

FOOTNOTES

l ~ e v i e w and Herald ( h e r e a f t e r c i t e d a s RH), Sept . 13, 1898, p. 596. P lease - no te t h a t , except i n one i n s t ance , foo tno te s a r e placed a t t he end of t h e f u l l paragraph.

2 ~ l l e n White, "A Warning Against F a l s e ~ h e o r i e s , " May 24, 1905, i n White Es t a t e , "The I n t e g r i t y of t h e Sanctuary Truth: A Group of E l l e n G . White Statements Made i n 1905, 1906, and 1907 Regarding Elder A. F. Ba l l enge r ' s Teachings," p. 12, Manuscript Release #760 ( h e r e a f t e r c i t e d a s MR 760).

3 ~ l t h o u g h Mrs. Henry d i ed i n 1900, t h e theology i n h e r book, - The Abiding S p i r i t , and h e r RH a r t i c l e s , c l e a r l y evidences t h a t she was fo l lowing a pa th s i m i l a r t o t h e o the r s .

4 ~ . .A. I rwin t o E l l e n White, O c t . 3 , 1898, Record Group 11, Outgoing Let terbook 19, p. 549, General Conference Archives. P l ea se no t e t h a t a l l c i t a t i o n s t o unpublished m a t e r i a l s h e r e a f t e r a r e housed a t t h e GC Archives except those c i t e d WE, which a r e housed a t t h e White E s t a t e . Note: No a t tempt was made t o compile a complete l i s t i n g of a l l workers who l e f t t h e church t h a t were a c t i v e i n t h e campmeeting movement of t h e l a t e 1890s. This l i s t i n g i nc ludes only those a c t i v e i n t h e U.S. and England who c l e a r l y f e l l w i t h i n t h e p a n t h e i s t i c category.

5 ~ ~ , Nov. 22, 1898, p. 752. See a l s o E. J . Dryer, "God's Dwelling-Place"; Uriah Smith, "Body and S p i r i t Are H i s " ; C. H. Keslake, he Place of C h r i s t ' s Minis t ry , " and "The Heavenly pa t t e rn" ; n. a . ( s e l e c t e d ) he God-Man , " and "The Living ~ e m p l e " ; RH, J u l y 27, 1897, p. 467; Aug. 9 , 1898, pp. 509-10; Sept . 20, 1898, p. 598; Ju ly 17, 1900, p. 453; Ju ly 31, 1900, p . 485.

6 ~ . F. Bal lenger RH a r t i c l e s , June 29, 1897, p. 411; Aug. 17, 1897, P . 523; Sept . 28, 1897, p. 624; Oct. 5 , 1897, p. 629; Bal lenger , General Conference Daily- B u l l e t i n , 1899, p. 96.

7 ~ a l l e n g e r RH a r t i c l e s , J u l y 26, 1898, p. 479; May 16, 1899, p. 316; 1899 GCDB, p. 69; Bal lenger Signs of t h e Times a r t i c l e s , Nov. 15, 1899, p. 738; June --- 20, 1900, p . 390; June 2 7 , 1900, p . 402.

8 ~ ~ , May 3, 1898, p. 288; Oct. 4 , 1898, p. 637; Nov. 15, 1898, p. 740; J u l y 12, 1898, p. 448; June 21, 1898, p. 404; Oct. 31, 1899, p. 708.

9 ~ i g n s - of - t h e -9 T i m e s June 13, 1900, p . 371; July 25, 1900, P o 468; RH, Aug. 1, 1899, p. 494.

1°8al lenger , -- Power f o r Witnessing, P a c i f i c P r e s s : Oakland, 1900, pp . 145-49, 176-79.

l l l r w i n t o E l l e n White, Nov. 10, 1898, Jan. 20, 1899, Ju ly 2, 1900, RG 11, bk. 19, pp. 598, 835, bk. 20, pp. 892-96.

1 2 R ~ , Jan . 30, 1900, p. 74; I rwin t o E l l e n White, Feb. 15, 1900, RG 11, bk. 20, pp. 494-95.

13s. N. Haske l l t o E l l e n White, Nov. 10, 1899, RG 11, bk. 20, pp. 247-48, R H , Sept. 4, 1900, p. 570, Nov. 28, 1899, p . 774, Oct. 9, 1900, p. 650; Underwood, RH, Apr. 26, 1898, p. 262, May 3, 1898, p p . 278-79, May 17, 1898, pp. 310-11, May 24, 1898, pp. 326-2?; Loughborough, R H , Oct. 18, Nov. 1 , Nov. 22, Dec. 13, 1898, pp. 662-63, 695, 747-48, 794; Jones, KH, June 20, 1899, p . 392.

14w. A. Spicer to Irwin, Jan. 22, 1904, RG AU 11, 1903-04--S; to G. B. Starr, Jan. 4, 1904, RG 11, bk. 32, p. 921.

6 0

A. G. Daniells

15~llen White to J. H. Littlejohn, Aug. 3, 1894, RG 11, Special Testimonies, Testimonies on Miscellaneous Subjects, p. 140; Ellen White to J. E. White, Oct. 22, 1895, Ibid, p. 82; Ellen White, May 19, 1898, RG 11, Special Testimonies, 1898.

16~llen White, RG, May 22, 1900, p. 322.

17RH, June 21, Oct. 18, Nov. 8, 1898, pp. 400-01, 670-71, 720, Apr. 10, 1900, p. 237; R. S. Donnell to L. A. Hoopes, June 26, 1899, and to A. F. Ballenger, June 27, 1899, RG 21, 1899--D.

18~. J. Breed to Irwin, July 22, 1900, RG 9, Irwin, G. A.

19~askell to Ellen White, Oct. 3, 1899, Haskell, S. N., 1899, WE.

20~llen White to Haskell and Irwin, Dec. 15, 1899, H-207, RG 11, Special Testimonies, L. A. Hoopes Volume, pp. 458, 459, 462-63, 464, 466.

21~llen White to Haskell, Oct. 10, 1900, 2SM, p. 38; Ellen White to Haskell, July 4, 1900, H-105, RG 11, Special Testimonies, bk. 11 (1898-1900).

22~. S. Donnell, "What I Taught in Indiana," Controversial Literature, Vol. 1, No. 10, pp. 24-5, WE.

23~llen White, 1901 - GC Bulletin, p. 419.

24~bid, p. 421.

2%lissionary Worker, Oct. 14, 1903, pp. 157-58.

26present Truth, April 16, 1903, pp. 243-44 and Aug. 14, 1902, p. 516. See also Present Truth, Jan. 23, June 12 and 19, Nov. 6, 1902, pp. 51, 372, 388, 709.

27~resent Truth, May 6, 1902, p. 148, May 22, 1902, p. 323.

28~resent Truth, June 12, 1902, p. 380, Feb. 5, 1903, p . 85.

29~allenger to H. E. Osborne, Jan. 23, 1902, RG 21, 1902--B; Conference Bulletin, p. 27.

1902 European

30~. E. Andross to S. N. Haskell, Nov. 12, 1900, RG 9, Haskell, S. N. See also Andross to Haskell, Feb. 18, 1900, RG 11, Special Testimonies, Testimonies on Miscellaneous Subjects, p. 125.

31~rwin to Daniells, July 19, 1903, RG 9, Daniells, A. D., folder 1.

32~rwin to Daniells, RG 11, 1903--I; W. C. Sisley to Daniells, June 23, 1903, RG 11, 1903--S.

33~aggoner to Daniells, July 24, 1903, RG 11, 1903--W, fld. 1.

34~. R. Conradi to Daniells, Aug. 19, 1903, RG 21, 1903--C.

350. A. Olsen to Daniells, Dec. 29, 31, 1903 and Jan. 29, 1904, RG 11, 1903 and 1904--0; Homer Salisbury to Daniells, Dec. 29, 1903, RG 11, 1903--S.

36~. J. Waggoner to Daniells, Feb. 17, 1903, RG 11, 1903--W, fld. 2.

37~allenger, "What About the Testimonies ," n.d., p. 1 ; Ballenger to Daniells , Mar. 3, 1904, RG 11, 1904--8; Ballenger, "Be£ ore Armageddon, 1918, pp. 3-4. See also White Estate, "Babylon--Identification of in "Great Controversy," RG 17, M. L. Andreasen, White Publications folder; D. E. Robinson, "IS It a Contra- diction?' April 30, 1931, RG 58, L. E. Froom Reference Files, Plagerism folder.

38~resent Truth, June 5, 1902, p. 355.

39~. H. Kellogg to Ellen White, n.d., c. 1902-03, W. C. White Outgoing Letter- book 31, p. 227, WE.

40~ellogg to Prescott, Oct. 25, 1903, RG 11, bk. 32, p. 132.

411. H. Evans to Irwin, Nov. 12, 1903, RG AU 11, 1903-04--E; Prescott to Haskell, Feb. 10, 1905, Prescott, W. W., 1905, WE; Daniells to E. H. Gates, Mar. 20, 1904, RG 11, bk. 33, p. 491.

42~aniells to C. McReynolds, Oct. 5, 1903, RG 11, bk. 31, p. 862; Daniells to Ellen White, Jan. 8, 1904, RG 11, bk. 33, p. 20; Daniells to W. J. Stone, Feb. 12, 1904, RG 11, bk. 33, p. 406; Daniells to T. E. Bowen, Oct. 6, 1904, RG 11, bk. 35, p. 24; Daniells to J. 0. Johnston, Aug. 14, 1903, RG 11, bk. 31, p. 226.

43~aniells to Haskell, June 22, 1906, RG 11, bk. 39, p. 92; Daniells to Evans, July 6, 1904, RG 11, bk. 34, p. 325; Daniells to W. C. White, Oct. 28, 1904, RG 11, bk. 35, p. 217.

44~. A. Underwood to Daniells, Jan. 2 and Sept. 18, 1903, RG 11, 1903--U; H. W. Cottrell, Statement, Mar. 28, 1903, at GC session, RG 1, Stenographic Report of 1903 GC Session, Mar. 28 Meeting; G. B. Thompson to Daniells, Aug. 11, 1903, RG 11, 1903--T.

45~llen White, "The Berrien Springs Meeting," July 25, 1904, RG 11, Special Testimonies, Testimonies During 1904, p. 112. For brief summaries for many of the Testimonies concerning the crisis, see W. W. Prescott to E. L. MacLafferty, April 9, 1905, RG 11, 1905--P.

46~. C. White to Daniells, Oct. 9, 1903, RG 11, 1903--W, fld. 1.

47~aniells to C. McReynolds, Oct. 26, 1903, RG 11, bk. 31, p. 956; Ellen White, "Decided Action to Be Taken Now," Oct., 1903, F. M. Wilcox Personal Collection, Testimonies of Special Interest.

48~rescott to E. L. MacLafferty, Apr. 9, 1905, RG 11, 1905--P; Ellen White, "A Peculiar People," July 6, 1902, RG 11, Special Testimonies, Testimonies Relating to Medical Missionary Work During the Year 1902, p. 216; Ellen White to "Brethren Magan and Sutherland," Oct. 9, 1903, RG 11, Special Testimonies, Testimonies on Various Subjects During 1903, p. 318; Ellen White, "~ecided Action to Be Taken Now," Ibid; Ellen White, "An Open Letter," May, 1903, F. M. Wilcox PC, Miscellaneous Materials; Ellen White, "Teach the word," RH, Oct. 22, 1903, p. 8.

49~aniells to Irwin, Aug. 11, 1903, RG 11, bk. 34, p. 735; Daniells to Edith Graham, Aug. 11, 1903, Ibid, p. 730; Spicer to Irwin, April 6, 1904, RG AU 11, 1903-04--0; Daniells to Conradi, Nov. 3, 1903, RG 11, bk. 32, p. 273.

50~aniells to M. C. Wilcox, Oct. 26, 1903, RG 11, bk. 31, p. 949; Prescott to B. F. Anderson, Feb. 18, 1904, RG 11, bk. 33, p. 433.

"waggoner t o Dan ie l l s and P r e s c o t t , Sept . 5 , 1904, RG 11, 1904--W; Olsen t o E l l e n White, Aug. 15, 1905, Olsen, 0. A . , 1904-05, WE.

5 2 ~ a n i e l l s t o E l l en White, Sept . 10, 1903, D a n i e l l s , A . G . , July-Dec., 1903, WE.

5 3 ~ l l e n White t o Kellogg, Nov. 11, 1902, K-174-02, RG 11, Spec i a l Testimonies, Book 23, Testimonies Received During 1906, p. 266; E l l e n White t o D a n i e l l s , Dec. 14, 1903, D-269-03, WE.

5 4 ~ e e E l l en White, "Teach t h e Word," RH, Oct. 22, 1903, p. 8; Summary of E l l en White t a l k a t 1903 GC s e s s i o n , RG 1, Stenographic Report of 1903 Sess ion , Mar. 30, meeting, pp. 1-2; E l l e n White, "A Warning Against Presen t Dangers, ' ' Nov. 27, 1903, and "Dear Brethren and S i s t e r s i n t h e South," Jan . 22, 1904, RG 11, Spec i a l Testimonies, Testimonies Received During 1903 and 1904 Volumes.

5 5 ~ . C. White t o J . E. White, Jan . 12, 1905, W . C . White Outgoing Let terbook 26, p. 395; E l l en White t o D r . Kress, Feb. 17, 1905, Messenger t o t h e Remnant, p. 93, Evangelism, pp. 594-95.

5 6 ~ a l l e n g e r was g iven a hea r ing be fo re t h e B r i t i s h Union Conference i n e a r l y February, 1905. S ince t h e t i m e f o r t h e hear ing was l i m i t e d because Bal lenger had appointments t o r e t u r n t o i n I r e l a n d , where he was super in tendent of t h e I r i s h Mission, a d d i t i o n a l meetings were h e l d i n I r e l a n d . It was t h e r e decided t o recommend t h a t Bal lenger be given a hea r ing a t t h e forthcoming GC s e s s i o n . Two a t t i t i o n a l B r i t i s h workers, William Hutchinson and C . F. Marker, a l s o a t tended t h e s e s s i o n because of t h e i r acceptance of t h e Bal lenger sanc tuary teaching . I n a d d i t i o n , William Robinson, formerly of England, bu t i n 1905 se rv ing a s a worker i n Spain, followed t h e Bal lenger sanc tuary teaching i n 1905 and was r e l i e v e d of h i s p o s i t i o n .

5 7 ~ . C. White wrote Dan ie l l s a s fol lows: "What you have w r i t t e n US about t h e views which Brother A. F. Bal lenger ho lds regard ing t h e sanc tuary and t h e atonement makes US very s ad indeed." (Emphasis added) W. C . White t o D a n i e l l s , Mar. 30, 1905, RG 11,1905--w.

5 8 ~ . W. Farnsworth t o Dan ie l l s , Feb. 22, 1905, RG 11, 1905--F; Dan ie l l s t o W. C . White, Mar. 16, 1905, Dan ie l l s , A. G . , Jan.-Mar., 1905, WE; 0. A . Olsen t o Dan ie l l s , Mar. 28, 1905, RG 11, 1905--0; W. C . White t o Dan ie l l s , Mar. 30, 1905, RG 11, 1905--W; Mrs. V . J . Farnsworth t o D a n i e l l s , Apr. 6 , 1905, RG 11, 1905--F; Dan ie l l s t o W. C . W h i t e , A p r i l 7, 1905, RG 11, bk. 36, p . 825; Dan ie l l s t o E. R . Palmer, A p r i l 18, 1905, I b i d , p. 938.

5 9 ~ p i c e r t o W . Robinson, A p r i l 10, 1905, RG 21, bk. 40, p . 831; Spicer t o Robinson, June 29, 1905, RG 21, bk. 41, p. 383; Spicer t o E. E . Andross, Ju ly 16, 1905, RG 21, bk. 41, p. 535; Spicer t o D a n i e l l s , Aug. 6 , 1905, RG 11, 1905--S; Spicer t o C. H. Watson, Oct. 20, 1929, RG 11, 1929--W; Sp ice r , "How t h e S p i r i t of Prophecy Met a Crisis," 1938, pp. 78-9: "It was mysticism t h a t f l avo red the theory t h a t set a s i d e t h e t r u t h of t h e heavenly sanc tuary wi th i t s s e r v i c e s of t h e holy and most holy p l aces , when A. F. Bal lenger brought t h e s p i r i t u a l i z i n g method from h i s s tudy of t h e popular commentators i n England. . . . Out of i t came t h e teaching about t h e sanc tuary t h a t t h e S p i r i t of Prophecy c l a s sed wi th t h e mysticism of t h e 'Living Temple' school ," RG 21, Spec i a l F i l e s , W . A. Sp icer Manuscript f o l d e r ; Sp i ce r , "How S p i r i t u a l P r i d e Led I n t o Er ror , " RH, May 11, 1905, p. 4. A. T . Jones a l s o a f f i rms t h a t t h e denomination became s k e p t i c a l of Bal lenger over h i s " ~ e c e i v e ye t h e Holy Ghost" message and i n i t i a l l y l i m i t e d h i s f i e l d of ope ra t i on w i t h i n t h e United S t a t e s be fo re he was s e n t t o England, where he was l i kewi se l i m i t e d , according t o Jones, "Workers Together," - The Gathering C a l l , Sept.-Oct., 1921, pp. 3 , 5 .

6 0 Andross, A More Excellent Ministry, p. 10; A. F. Ballenger, "The Bible in the

Reformation," The Gathering - Call, June, 1921, p. 2; White Estate, MR 760.

61~allenger, "An Examination of Forty Fatal Errors Regarding the Atonement ," 1913, p. 2; Ballenger, "The Nine Theses," RG 11, Documents, 1901-50, Reports: Narrative. See Appendix, p. 53 for "The Nine ~heses ."

63~allenger, - The Proclamation of Liberty and the Unpardonable Sin, 1915, pp. 94-5, 266; E. S. Ballenger, The Gatheringml, Sept.-Oct., 1921, p. 2, Nov., 1921, p. 4; "Cast Out for the Cross of Christ," 1909, pp. 103-05.

64~llen White, Council of President's Meeting, Mar. 3, 1891, RG 1, Transcript of 1891 Meeting of Council of Presidents; E. G. White Diary, May 20, 1905, MR 760.

66~llen White, "A Warning Against False ~heories," May 24, 1905, Ibid, pp. 10-17.

%bid, pp. 24, 38.

69~picer to H. W. Miller, June 29, 1905, RG 21, bk. 41, p. 362; Spicer to D. T. Bourdeau, June 18, 1905, Ibid, p. 176; Irwin to C. McReynolds, July 27, 1905, RG NA 11, bk. 1, p. 201; Remarks of A. T. Jones to delegates of the GC, May 30, 1905, RG 11, Special Testimonies, Testimonies on Miscellaneous Subjects; Remarks of E. G. White, May 30, 1905, Ibid.

71~ndross, Transcript of "Studies on the Sanctuary," July 14, 1911, DF 178, WE; Minutes of GCC Meeting, May 30, 1905, RG 1, GCC Minutes.

72~aniells to Spicer, Aug. 25, 1905, Daniells, A. G., Jul .-Dec., 1905, WE ; Conradi and Daniells to Haughey, Aug. 27, 1905, RG 11, 1905--H; Daniells to W. C. White, Oct. 3, 1905, Daniells, A. G., July-Dec., 1905, WE; Andross to W. C. White, Andross, E. E., 1908-09, WE; Andross, Transcript of "Studies on the Sanctuary, No. 3," July 16, 1911, DF 178, WE.

73~allenger, "Cast Out for the Cross of Christ ," p . 109.

75"~otes From the General Conference Office," Dec. 14, 1916, RG 17, W. W. Prescott, 1916-17--D.

76~askell to Ellen White, Sept . 27, 1905, Haskell, S. N. , July-Dec., 1905, WE; Irwin to W. C. White, Oct. 5, 1905, Irwin, G. A., 1904-05, WE; Ellen White to Brother and Sister Haskell, n.d. c. Oct. 10, 1905, RG 11, Special Testimonies, Testimonies During 1905, p. 92.

"~aniells to W. C. White, Oct. 11, 12, and Nov. 13, 1905, Daniells, A. G., July-Dec., 1905, WE; Ellen White to Prescott and Daniells, Dec. 16, 1905, RG 11, Special Testimonies, Testimonies During 1905, p. 167; Daniells to Butler, Mar. 26,

1906, Dan ie l l s t o Sp ice r , A p r i l 3, 1906, D a n i e l l s t o W . C. White, May 17, 1906, RG 11, bk. 38, pp. 219-20, 301-02, 566-67; Dan ie l l s t o Bu t l e r , Jan . 14, 1907, RG 11, bk. 40, pp. 483-84.

7 8 ~ . W. Sco les , P la t form -- and Voice, Sept . , 1909, pp. 5-6.

7 9 ~ h i p p e n y , - The S t r a i g h t Testimony -- and t h e Harvest Message, Oct. , 1911, pp. 4-5.

8 0 ~ . C. C r i s l e r t o Dan ie l l s , Oct. 20, 1909, RG 11, 1909--C; C . C . C r i s l e r t o Dan ie l l s , Feb. 19, 1911, C r i s l e r , C. C . , 1911, WE.

8 1 ~ p i c e r t o P r e s c o t t , Nov. 6 , 1910, RG 21, bk. 54, p. 432; Sp ice r t o I. Keck, J u l y 18, 1910, RG 21, bk. 53, pp. 910-11.

8 1 a ~ . M. Wilcox t o Dan ie l l s , J u l y 12, 1911, RG 11, 1911--W; B u t l e r , "Many Voices, Nos. 1-6, RH, Aug. 17 t o Sept . 21, 1911; I rwin t o C . H. Jones , Nov. 23, 1911, w i th I rwin t o D a n i e l l s , Nov. 23, 1911, RG 11, 1911--I; W. T. Knox t o Dan ie l l s , Dec. 17, 1911, RG 11, 1911--K; D a n i e l l s t o I rwin , Jan. 4, 1912, RG 11, bk. 50, p. 222; Dan ie l l s t o W. C. White, J u l y 10, 1912, RG 11, bk. 50, pp. 1027-28.

8 2 ~ r e s c o f t , F. M. Wilcox and C. M. Snow t o Andross, Dec. 5 , 1911, RG 11, 1911--A; Dan ie l l s t o W. C . White, Mar. 20, 1908, RG 11, 1908--W, f l d . 1.

8 3 ~ . M. Wilcox t o Dan ie l l s , June 5, 1911, RG 11, 1911--W.

8 4 ~ . E. F i f i e l d , "Cleansing of t h e Sanctuary ," RH, Sept . 21, 1897, p . 594.

8 5 ~ n d r o s s t o Haskel l , Nov. 12, 1900, RG 9 , Haske l l , S. N .

8 6 ~ a s k e l l t o W. C. White, O c t . 13, 1905 and Haske l l t o E. G . White, Oct. 15, 1905, Haskel l , S. N . , July-Dec., 1905, WE.

8 7 ~ . C. White t o H. W. Carr , Sept . 21, 1908, W. C . W. bk. 36, p. 587, WE; Dan ie l l s t o E l l en White, Jan. 4, 1904, RG 11, bk. 32, p. 929; E l l en White t o Kellogg, Dec. 30, 1901, K-188-01, RG 11, Spec i a l Test imonies , bk. 23, Testimonies Received During 1906, p. 234; Dan ie l l s , T r a n s c r i p t of Remarks Before Facul ty of Fernando Academy, Fernando, Cal. , May 11, 19 10, p. 2, DF 200, WE; D a n i e l l s , "A Review of Experiences Leading t o a Cons idera t ion of t h e Question of he ~ a i l y ' of Daniel 8:9-14, RG 21, Spec i a l F i l e s , "The ~ a i l y , " Sec t ion 1, p. 2.

8 8 ~ a n i e l l s , U n t i t l e d Manuscript, n .d . , RG 21, Spec i a l F i l e s , "The Dai ly ," Sec t ion 2; Dan ie l l s , "A Review of Experiences Leading t o a Cons idera t ion of t h e Question of " the Dai ly ' of Daniel 8:9-14, RG 21, Spec i a l F i l e s , "The Dai ly ," Sec t ion 1; John Kolvoord and Moses Kellogg, "The Vision of t h e Evening and t h e Morning: A Study of t h e Prophecy of Danie l ~111," Con t rove r s i a l L i t e r a t u r e , Vol. 2, No. 12, WE; P r e s c o t t t o Haske l l , Dec. 1 , 1907, RG 58, L. E. Froom F i l e s , f he Daily," Folder 2.

8 9 ~ . C. White t o J. S. Washburn, Oct. 27, 1910, p. 26-7, RG 17, M. L. Andreasen, "The Daily"; D a n i e l l s , "A Review of Experiences . . . , I t RG 21, Spec i a l F i l e s , "The Daily," Sec t ion 1.

'OL. A. Smith and F. C. G i l b e r t , " 'The ~ a i l y ' i n t he Prophecy of Danie l , " pp. 2-3, 24.

' l ~ b i d , pp. i6-7, 30-1.

9 2 ~ a g g o n e r t o Bollman, c . Feb., 1910, RG 11, 1910--W; "A Statement Sent Out by L. A. Smith," c. Apr i l , 1910, RG 58, L. E . Froom Reference F i l e s , 1920s-30s,

ÿÿ he ail^," Folder 2; Dan ie l l s t o W. C. White, Aug. 4, 1910, RG 11, bk. 47, p. 447.

9 3 ~ a n i e l l s t o 3 . C . Stevens, June 25, 1909, RG 11, bk. 45, pp. 558-59; D a n i e l l s , U n t i t l e d Manuscript, c . June 1910, RG 21, Spec i a l F i l e s , "The Daily ," Sec t ion 2; Danie l l s t o Conradi, Dec. 23, 1909, RG 11, bk. 46, pp. 317-18; Spicer t o Clarence Santee, Dec. 28, 1909, RG 21, bk. 52, p. 870.

9 4 ~ r e s c o t t , "The E s s e n t i a l Teaching of t h e Second Advent Movement, " RH, Sep t . 30, 1909, pp. 5-6; P r e s c o t t , "our Time and Work From t h e Prophet ic S tandpoin t , " RH, Dec. 16, 1909; P r e s c o t t , "The B ib l e only," RH, Dec. 23, 1909, p . 4.

9 5 ~ u t l e r t o E l l en White, J u l y 3, 1910, B u t l e r , G . I., 1910-11, WE.

9 6 ~ l l e n White t o P r e s c o t t and Colcord, Jan. 16, 1905, RG 11, Spec i a l Test imonies , Testimonies During 1905, p. 38; E l l e n White t o "Brethren Dan ie l l s and P r e s c o t t and Thei r A s ~ o c i a t e s , ~ ~ Oct. 30, 1905, Ib id , p. 119.

9 7 ~ . C. White t o Dan ie l l s , Mar. 24, 1908, RG 11, 1908--W, f l d . 2; E l l e n White, L e t t e r 226, 1908, DF 202, WE; E l l e n White t o Haske l l , Aug. 28, 1908, i n W. C . White t o J . S. Washburn, Oct. 27, 1910, p. 21, RG 17, M. L. Andreasen, "The Daily"; E l l en White t o Haske l l , May 24, 1910, RG 21, Spec i a l F i l e s , "The Dai ly ," Sec t ion 1.

9 8 ~ . C. White t o Dan ie l l s , Mar. 13, 1910, D a n i e l l s , A. G . , 1910, WE.

9 9 ~ l l e n White, "our A t t i t u d e Toward Doc t r ina l ~ o n t r o v e r s y , " 1 SM, pp. 164-65, 168; E l l en White, "To My Brethren i n t h e Minis t ry ," Aug. 3 , 1910, B-62-10, RG PC 2, F. C. G i l b e r t , Box 2, E l l en G . White L e t t e r s .

l o o ~ a n i e l l s t o G. B. Thompson, Sept . 22, 1910, RG 11, bk. 47, p. 756; Dan ie l l s t o Evans, RG 11, bk. 48, pp. 578-79.

l o l ~ a n i e l l s t o W . C. White, Jan. 3, 1910, RG 11, bk. 46, pp. 393-94.

l o2sp i ce r t o Smith, Nov. 9 , 1909, RG 21, bk. 52, pp. 351-52; Dan ie l l s t o W . C . White, June 21, 1910, RG 11, bk. 46, p. 981; Conradi t o D a n i e l l s , Oct. 11, 1910, RG 11, 1910--C; P r e s c o t t , I ' 'The ~ a i l y ' A Brief Reply t o Two L e a f l e t s on This Subjec t , " n .d . , p. 19, RG 58, L. E. Froom Reference F i l e s , 1920s-30s, "The Dai ly ," f l d . 1.

1 0 3 ~ r e s c o t t , "The Message f o r This ~ i m e , " Sermon, Oct. 10, 1903, a t Second SDA Church, Washington, D . C . , i n RH, Oct. 22, 1903, p . 5; P r e s c o t t , h he Mediation of Chr i s t , " P r o t e s t a n t Magazine, Nov., 1912, p. 251. See a l s o RH, Nov. 19, 26, Dec. 3, 1-erous P r o t e s t a n t Magazine a r t i c l e s between 1911 and 1913.

lo4w. W. F l e t che r , " ~ e t t e r s t o Conference P re s iden t s , " a s copied by G . B. S t a r r , Sept . 17, 1930, G, B. S t a r r Statement a t t a c h e d , RG 58, L. E. Froom Reference F i l e s , l92Os-l93Os, "The ~ a i l y ," f o l d e r 4.

105~rwin , "The Mark of t h e Beast : Of What Does It Cons is t and When Is It Received, c . 1911, p. 3, DF 392, WE; Dan ie l l s t o W. C. White, Feb. 1 , 1910, RG 11, 1910--W; W. C . White t o J. E. White, June 1 , 1909, RG 58, L . E . Froom Reference F i l e s , Elmshaven Ma te r i a l s .

l o6sp i ce r t o Conradi, Nov. 30, 1914, RG 21, bk. 63, pp. 618-19; P r e s c o t t t o W. C. White, A p r i l 6 , 1915, DF 198, WE.

107spicer t o Conradi, Sept . 7 , 1910, RG 21, bk. 53, p. 960; Spicer t o J . S . Burne t t , Sept . 4 , 1910, I b i d , pp. 913-14.

lo%. W. Carr t o D a n i e l l s , A p r i l 13, 1909, RG 11, 1909--C.

1 0 9 ~ a g g o n e r , he Beginning of Apostasy," P r e s e n t T r u t h , J a n . 30, 1902, p . 69; C . C. C r i s l e r t o E. E. Andross, Oct. 14, 1913, Andross, E . E . , 1912-13, WE.

l l O ~ a n i e l l s t o Palmer, June 27, 1906, RG 11, bk. 39, p . 148; W . C . White t o D a n i e l l s , Aug. 13, 1906, W. C . White bk. 30, p . 994; Andross, P a c i f i c Union Recorder , Jan . 26, 1911, p. 3; S p i c e r t o G . F. H a f f n e r , Feb. 9 , 1909, RG 21, bk. 50, pp. 59-60.

l l l ~ l l e n White, "A Warning Aga ins t Decep t ive ~ e a c h i n g , " June 23, 1904, i n W. C. White bk. 29, p . 703, WE.

' 12sp ice r t o E. H. P a s c a l , J u l y 24, 1905, RG 21, bk. 41, p . 648; D a n i e l l s t o Conradi , Aug. 5 , 1903, RG 11, bk. 31, pp. 117-18.

'13c. C. C r i s l e r t o Andross, Oct. 14, 1913, Andross, E. E. , 1912-13, WE; L. E. Froom, "Elder D a n i e l l s ' Wishes, Reques t s , and Charges Re H i s Manuscr ipt ," June 8 , 1935, RG 58, L. E. Froom, "0-Z."

l 14w. C. White t o Lea A. Beach, Feb. 21, 1909, W . C . White bk . 37, p . 552, WE.

' I 5 ~ l l e n White, May 11, 1899, RG 11, S p e c i a l Tes t imonies , Tes t imonies on Misce l l aneous S u b j e c t s , "Daniel S e c t i o n , " p . 44.