James and Ellen White were ready to spend a few weeks in learning all they could about both health reform and new methods in the care of the sick. For weeks they had looked forward to visiting Dr. Jackson's "Our Home on the Hillside," at Dansville, New York. James White wrote regarding this health institution:
In the month of September, 1864, Mrs. White and self spent three weeks at the health institution at Dansville, Livingston County, New York, called "Our Home." Our object in this visit was not to take treatment, as we were enjoying better health than usual, but to see what we could see and hear what we could hear, so as to be able to give to many inquiring friends a somewhat definite report.--How to Live, No. 1, p. 12.
The institution was well located, and the guest list ran at about three hundred. The physicians on the staff were listed as: James C. Jackson, M.D., physician-in-chief; F. Wilson Hurd, M.D.; Miss Harriet N. Austin, M.D.; Mrs. Mary H. York, M.D.; and Horatio S. Lay, M.D.
Dr. Lay was the Seventh-day Adventist physician of seventeen years' experience at Allegan, Michigan, with whom Ellen White had talked soon after the health reform vision. This visit had encouraged him to take his ill wife to the institution and to learn what he could of the so-called rational methods. At Dansville he was soon taken onto the staff, which gave him an excellent opportunity to study the practices and procedures employed there.
Accompanying James and Ellen to Dansville were Edson and Willie, and also Adelia Patten. They were given the routine physical examination by Dr. Jackson. As to James and Ellen White's health report, no data is available. But they conversed freely with the doctor and listened to his lectures, took treatments, observed the attire of the women there, and dined at the institution's tables. Both gave good reports on the general atmosphere, the dietary program, and the courses of treatments.
Writing to Mr. and Mrs. Lockwood, close friends residing at Battle Creek, Ellen White stated:
You may ask what we think of this institution. Some things are excellent. Some things are not good. Their views and teachings in regard to health are, I think, correct. But Dr. Jackson mixes up his theology too much with the health question, which theology to us is certainly objectionable....
Dr. Jackson carries out his principles in regard to diet to the letter. He places no butter or salt upon his table.... The food I call liberal and good. All the difficulty is that there is danger of eating too much. All our food is eaten with a keen relish. If anyone requires a little salt they have it supplied for the asking.--Letter 6, 1864.
Ellen then described the baths taken at 10:30 A.M. and the rest period from 12:00 noon to 1:45 P.M., when everything was quiet and "all undress and go to bed." There were certain features--such as card playing and dancing--for the recreation of the patients of which she did not approve. At a later time she advised that those visiting such an institution should carry along with them "the gospel sieve and sift everything they hear, that they may choose the good and refuse the bad" (Testimonies for the Church, 1:490). But she seemed certain that the Lord's hand was in their coming to the place. She declared:
I do think we should have an institution in Michigan to which our Sabbathkeeping invalids can resort.--Letter 6, 1864.
James White's report stressed the treatments and the dietary provisions:
Baths given at "Our Home" are not as cold, neither given as frequently, as we expected to find them. They are tempered to the conditions and diseases of the patients so as generally to be regarded by them as a luxury instead of with feelings of dread. The most heroic treatment, which a score of years since caused much prejudice upon the public mind against water as a curative agent, [see The Story of Our Health Message, 31-33.] is abandoned by all well-informed hydropathic physicians. In our opinion no one, however low and sensitive to cold, need fear being injured by water at this institution.--How to Live, No. 1, p. 14.
James White found the food program equally appealing and wrote of it in some detail:
The tables are spread with an abundance of plain and nourishing food, which becomes a daily luxury to the patients, as the natural and healthful condition of the taste is restored. The glutton, who gratifies his depraved appetite with swine's flesh, grease, gravies, spices, et cetera, et cetera, on looking over Dr. Hurd's tract on cookery, may in his ignorance regard this style of living as a system of starvation.
But a few weeks' experience at "Our Home" would correct his appetite, so that he would eat plain, simple, and nutritious food with a far better relish than he now does that which is unnatural and hurtful. We never saw men and women gather around tables more cheerfully, and eat more heartily, than the patients at Dansville. The uniformity and sharpness of appetite was wonderful for a crowd of patients. It was the general leanness and lankness of these persons alone that could give the idea that they were sick.
Besides the usual rounds of excellently cooked wheat-meal mushes, wheat-meal biscuits, cakes, and pies, and occasionally other varieties, we found the tables bountifully loaded with the fruits of the season, such as apples, peaches, and grapes. No one need fear of starving at "Our Home." There is greater danger of eating too much.
The appetite of the feeble patient, who has been pining with loss of appetite over fashionable food, becomes natural and sharp, so that simple food is eaten with all that keen relish with which healthy country schoolchildren devour plain food. The food being nutritious, and the appetite keen, the danger of that class of patients who have become feeble by self-indulgence is decidedly in the direction of eating too much.--Ibid., pp. 14, 15.
James recognized that changing from the common meat-eating diet to one that was plain and healthful could, with some, call for time to accomplish. He warned against sudden, sweeping changes. Dr. Jackson made a deep impression upon him as a physician who was a "master of his business," a "clear and impressive speaker," and "decidedly thorough" in whatever he undertook. James closed his report on a positive note, recommending the institution to those suffering critically. As to others, he had this to say:
To those who are active yet suffering from failing health, we urgently recommend health publications, a good assortment of which we design to keep on hand. Friends, read up in time to successfully change your habits, and live in harmony with the laws of life.
And to those who call themselves well, we would say, As you value the blessings of health, and would honor the Author of your being, learn to live in obedience to those laws established in your being by High Heaven. A few dollars' worth of books that will teach you how to live may save you heavy doctor bills, save you months of pain upon a sickbed, save you suffering and feebleness from the use of drugs, and perhaps from a premature grave.--Ibid., p. 18.
Dr. Lay and the Health Reform Movement
The Whites looked upon Dr. Lay, with whom they were well acquainted, as one who could be a real asset to the Adventist cause, in the newly developed interest in disease and its causes, and in health in general. In her letter written from Dansville, Ellen White stated:
Dr. Lay is doing well. He is in the very best place he could be in to learn. He is studying all his leisure moments and is coming out a thorough convert. His wife is doing well. She is gaining, walks well for her. She is 100 percent better than when she came here.
Dr. Lay is respected in this institution. He ranks among their physicians. I think they [would] be unwilling to have him leave them. Dr. Lay thinks some of going to New York City to Dr. Trall's college and attend lectures, obtain a diploma, and come out a regular M.D. [The medical education gained by Dr. Lay up to this time had been received in a short course taught in a second-class medical school.]--Letter 6, 1864.
In a very brief report written for the Review, after speaking favorably of what they found at Dansville, James White added, "The three weeks were made still more happy by the society of brethren Dr. Lay and wife, King and daughter, Andrews, Edson, and Hall."--The Review and Herald, November 22, 1864. These fellow Adventists were all there because of impaired health, except Dr. Lay and J. N. Andrews, who was visiting his crippled son. On this point James White commented:
Some of the cures performed are marvelous. Charles Melville, the only little son of Elder J. N. Andrews, is a case of note. This boy became lame in one of his legs. His hip and leg seemed withering, and malformation appeared to be taking place in the ankle. To see this brilliant little fellow literally drag his leg after him was enough to touch a heart of stone.
He was placed under the care of the physicians at "Our Home," and in the period of fifteen weeks was so far recovered as to be returned to his parents. And when we saw him, a few days later, he would run and skip about the yard, as nimbly as other boys. The size of his leg was increasing, and the cure promised full restoration. Any good father or mother would, if the world were theirs, and purest gold, cut it in two and give half of it for such a cure on such a son.--How to Live, No. 1, p. 18.
Active Teachers of Health Reform
In the three weeks they spent at Dansville, James and Ellen White found what they were needing and seeking--a practical application of the principles of healthful living that would fit them for the position they were called to fill as teachers of health. Of course, there was yet much to learn, and with open minds they continued their search for what would be a help to them and to the believers generally. It is hard to know all that was going through their minds as they left Dansville to fill their appointments on their eastern tour. In projecting this tour, just before they left Battle Creek on August 24, James White had put this note in the Review.
We now design to spend a few weeks at the health institution called "Our Home," at Dansville, New York, then attend the New York State conference, October 2-4, then visit New England as the brethren may arrange it.--The Review and Herald, September 6, 1864.
It is clear from the glowing report of this 1864 conference in New York State, furnished by Mary Maxson, a resident of Adams Center, where the meeting was held, that James and Ellen White were prepared to enthusiastically launch out in the role of teachers of health. She reported:
Sabbath morning we had a social meeting, and many glad testimonies were given in behalf of God and His precious truth.... After the conference meeting had closed, Brother White gave a discourse upon the subject of sanctification. His remarks were founded upon 2 Peter 1:1, 2. He dwelt particularly upon the necessity of being temperate in all things, in order to be sanctified, and fit for our Master's use.
In the afternoon Brother Andrews occupied a few moments in speaking upon the same subject, and Sister White followed him with a very interesting and instructive testimony. She showed the importance of having a healthy body, if we would have a healthy, happy mind.--The Review and Herald, October 25, 1864.
Mary Maxson earnestly voiced her feelings:
May God help us to begin a thorough reformation immediately. Let us not look at these things afar off, and resolve that at some future time we will reform; but let us, in the strength of God, commence now, remembering that we must work fast in order to overcome all our sins, and be prepared to meet the Lord when He shall come. The injunction "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares" applies particularly to us, and may God help us to heed it.--Ibid.
With a ready pen and an effective use of words, this reporter continued her colorful description of the afternoon meetings on Sunday:
In the afternoon, Brother Andrews gave a deep and powerful discourse from Hebrews 11:13. He showed the relation the Sabbath sustains to Creation, et cetera....
After the discourse, Sister White again gave her testimony, and oh, how exceedingly precious the Christian's hope looked to us as we listened to her words of heavenly comfort and cheer. She had great freedom in speaking, and the falling tear, the fervent "amen," and "glory to God" told plainly that the Spirit of the Lord accompanied her words with power. I bless God that I was permitted to hear that exhortation.--Ibid.
How was this initial broad public presentation on health reform received by those attending the conference? An action taken before its close answers the question:
Resolved, That we highly appreciate the testimony of Brother and Sister White at this conference; and that we are grateful to God for the gift of prophecy which He has placed in the church.--Ibid.
From Adams Center James and Ellen White pushed on into New England, where they caught up with J. N. Loughborough. Together they visited a number of churches and met with the general public. When the Whites met seasoned believers, they dealt with the subject of disease and its causes, and reforms in habits of life. Their messages were well received.
Plans for Health Publications
On this journey, which continued to November 11, James and Ellen White considered how to get the health message across to Seventh-day Adventists generally. A plan emerged to issue five pamphlets (later increased to six) of sixty-four pages each, presenting some phase of what they saw before them along health lines that should be stressed. James White would do some writing, but the pamphlets would feature articles from physicians advocating reforms, and each would contain an article from Ellen White's pen under the general title "Disease and Its Causes." In early September he noted that "the health question is much agitated among our people."--The Review and Herald, September 6, 1864. Articles in the Review from Adventist writers J. N. Andrews, H. S. Gurney, and George Amadon, and selected materials from such physicians and other authors as Dr. Dio Lewis, L. B. Coles, and Horace Mann bore witness to this. The November 1, 1864, issue carried a pointed article from Martha Amadon entitled "How to Use Graham Flour." Ellen White's comprehensive thirty-two-page chapter titled "Health," in Spiritual Gifts,, Volume IV, published in August, 1864, was her first published material in the wide range of basic health matters.
Ellen White's Appeal to Mothers
Before going into the subject of health in its many ramifications, Ellen White broke away from her writing on Old Testament history for Spiritual Gifts, to present a subject on which she had been given special light--masturbation. What she wrote was published in April, 1864, and filled the first thirty-four pages of a sixty-four-page pamphlet titled An Appeal to Mothers. The Great Cause of the Physical, Mental, and Moral Ruin of Many of the Children of Our Time. Her earnest message opens:
My sisters, my apology for addressing you on this subject is, I am a mother, and feel alarmed for those children and youth who by solitary vice are ruining themselves for this world, and for that which is to come. Let us closely inquire into this subject from the physical, mental, and moral points of view.--AM, p. 5.
During the next few years she wrote considerably on this topic, as may be found today in Testimonies for the Church, volume 2. Child Guidance draws on both the 1864 pamphlet and the Testimony articles. The Introduction to Appeal to Mothers was signed by the trustees of the SDA Publishing Association. In it they too made an appeal:
And to the young we would say, As you value health, happiness, and life, a sound mind, an approving conscience, and a high moral sensibility, pass not over this subject lightly, nor forget the warning herein given you. To you there may seem to be no danger, but the danger is all the greater because so insidious; and being instructed yourselves, you may be able to raise the warning voice to others who are ignorantly sacrificing themselves upon the altar of this Moloch of passion.-- Ibid.
Following the E. G. White article, the publishers inserted "Further Testimony" from medical writers, with this note of explanation:
We have thought proper to add to the foregoing the following testimonies from men of high standing and authority in the medical world, corroborative of the views presented in the preceding pages. And in justice to the writer of those pages, we would say that she had read no other works on this subject, previous to putting into our hands what she has written. She is not, therefore, a copyist, although she has stated important truths to which men who are entitled to our highest confidence have borne testimony.
An Expeditiously Timed Movement
Adventist historian J. N. Loughborough saw the movement toward reforms in diet and the care of the sick as expeditiously timed. He was there and lived through the challenging developments, and he made this significant observation:
While from the year 1863 to the spring of 1865 the terrible war in the United States interfered with any great success in our public efforts to advance the message, it seemed to be the Lord's time for instruction in health reform--that which afterward should be "as the right arm and hand to the body" in the rapid advancement of the work.--Pacific Union Recorder, August 22, 1912.
Begun in 1863, the transforming of the way of life of a whole denomination ran through 1864, and was to continue through 1865 and many years to come. God richly blessed the work of James and Ellen White as teachers of health. But their impact would have been insignificant were it not for the understanding on the part of Adventists that God was calling for His people to respond and advance.
On this point J. H. Waggoner, another contemporary, noted, in 1866, that the outstanding contribution of the instruction that came through the Testimonies was that it is a part of one's religious duty to care for the body temple. He wrote:
We do not profess to be pioneers in the general principles of health reform. The facts on which this movement is based have been elaborated, in a great measure, by reformers, physicians, and writers on physiology and hygiene, and so may be found scattered through the land. But we do claim that by the method of God's choice it has been more clearly and powerfully unfolded, and is thereby producing an effect which we could not have looked for from any other means.
As mere physiological and hygienic truths, they might be studied by some at their leisure, and by others laid aside as of little consequence; but when placed on a level with the great truths of the third angel's message by the sanction and authority of God's Spirit, and so declared to be the means whereby a weak people may be made strong to overcome, and our diseased bodies cleansed and fitted for translation, then it comes to us as an essential part of present truth, to be received with the blessing of God, or rejected at our peril.--The Review and Herald, August 7, 1866 (see also The Story of Our Health Message, 79, 80).
Life in the White Home
A few documents provide glimpses of family life in the White home during the war years. In 1863 they sold their cottage on Battle Creek's Wood Street and took possession of a home more adequate to their growing needs. While specific records are meager and unclear, the family was often swollen by orphans and others in need of help, particularly young people seeking an education. John O. Corliss wrote of this in 1923:
She [Ellen White] was most careful to carry out in her own course the things she taught to others. For instance, she frequently dwelt in her public talks upon the duty of caring for widows and orphans, citing her hearers to Isaiah 58:7-10; and she exemplified her exhortations by taking the needy to her own home for shelter, food, and raiment. I well remember her having at one time, as members of her family, a boy and girl and a widow and her two daughters. I have, moreover, known her to distribute to poor people hundreds of dollars' worth of new clothes, which she bought for that purpose.--The Review and Herald, August 30, 1923.
Looking back in 1906 on her experience, she explained:
After my marriage I was instructed that I must show a special interest in motherless and fatherless children, taking some under my own charge for a time, and then finding homes for them. Thus I would be giving others an example of what they could do.
Although called to travel often, and having much writing to do, I have taken children of 3 and 5 years of age, and have cared for them, educated them, and trained them for responsible positions. I have taken into my home from time to time boys from 10 to 16 years of age, giving them motherly care, and a training for service.--Ibid., July 26, 1906.
Nor was she alone in this benevolent work. The February, 1894, Medical Missionary had this to say of her husband:
Elder White was himself a very philanthropic man. He always lived in a large house, but there were no vacant rooms in it. Although his immediate family was small, his house was always filled with widows and their children, poor friends, poor brethren in the ministry, and those who needed a home. His heart and his pocketbook were always open, and he was ready to help those who needed help. He certainly set a most noble example to our denomination in his largeheartedness and liberality of spirit.
It was in this atmosphere that James and Ellen White took Lucia King into their newly acquired home to be a part of their family for a year or more. James White provided a word picture:
We were happy to hear her voice in prayer at the family altar, and her decided testimony in inquiring-meetings. She was one of the happy fifteen who were baptized Sabbath, January 3. We sent Lucia to our well-organized and disciplined school, and she seemed very happy in our family.--Ibid., May 12, 1863.
Lucia's stay in the White home was cut short by her illness and sudden death from pneumonia, which resulted from undue exposure while visiting friends and relatives in a nearby town.
It was shortly after this that Adelia Patten furnished a glimpse of the Sabbath in the White home, giving special attention to the children:
For a number of years past their mother has spent much time in reading to them on the Sabbath from her large amount of choice selections on moral and religious matter, a portion of which she has recently published in a work entitled Sabbath Readings. Reading to them before they could readily read themselves gave them a love for useful reading, and they have spent many leisure hours, especially the Sabbath hours, when not at Sabbath school and meeting, in perusing good books, with which they were well supplied.
It has been a source of satisfaction to the parents, and those connected with the family, to see the fruits of such labor manifested in the good deportment of the children.--An Appeal to the Youth, 19.
Sabbath Readings, Compiled by Ellen G. White
Adelia Patten knew something about these Sabbath Readings. On June 9, 1863, James White advertised them, and in so doing provided a bit of history:
Mrs. White, assisted by Sister A. P. Patten, is publishing a series of tracts with the above title [Sabbath Readings], for youth and children. She has a vast amount of moral and religious reading which she has been collecting during the past fifteen years, from which she is selecting and compiling these tracts. They are coming from the press at the rate of about one hundred pages a week. These will be held for sale in three forms.--The Review and Herald, June 9, 1863.
The forms were sixteen-page tracts, six tracts bound together in a pamphlet, or twenty-four tracts in bound-book form. White added:
This Sabbath reading is designed for every family. All our friends must be liberal in supplying their families and their neighbors, or the enterprise will be a losing one.... We hope that all who look favorably on the enterprise of furnishing with good reading those homes which are destitute, and adding to their own libraries suitable Sabbath reading, will help sustain it.--Ibid.
In this enterprise is reflected Ellen White's concern not only for her own family but for Adventist families generally. The children must be led gently in a course that would build character for this life and the life to come.
Preparing People to Meet Jesus
This was the driving element in Ellen's writing so many messages of encouragement, counsel, and caution, as the Lord through the visions opened up to her the cases of individuals needing counsel. Note her burden and concern in a twelve-page message directed to a wife and mother in Michigan as she wrote of serious shortcomings in the woman's experience:
Unless this is overcome now, it never will be, and Sister---will have no part with God's people, no home in His heavenly kingdom. God cannot take you to heaven as you are. You would mar that peaceful, happy place.
What can be done for you? Do you design to wait until Jesus comes in the clouds of heaven? Will He make you all over new when He comes? Oh, no. This will not be done then. The fitting up must be done here; all the hewing and squaring must take place here upon earth, in the hours of probation. You must be fitted up here; the last blow must be given here.
When Jesus takes His place on the great white cloud, he that is holy will be holy still, and he that is filthy will be filthy still. His reward is with Him to give to every one according as his works shall be. Now is your time to get ready.--Letter 3, 1863.
Testimony for the Church No. 10
In spite of the pressure to push ahead with the writing of Old Testament history for Spiritual Gifts,, Volume III, Ellen White felt that she must not lag in getting her messages before the church in the Testimony pamphlets. Number 10 was advertised in the Review of January 19, 1864. The subjects presented were practical: Dangers of the Young; Walk in the Light; The East; the Aged; the American Costume; Ministers, and Wives of Ministers; and Patent Rights. [This reference to patent rights does not pertain to the proper steps of an inventor to protect his claim to the fruitage of his genius mind and hands, but to a speculative custom of the time of selling in certain territories, the right to an income from the sale of a patented article, a practice that often left the investor on the losing end. See Testimonies for the Church, 1:455, 551.] It contained eighty pages and sold for 15 cents.
Supplementary Income Aided White Family Finances
James and Ellen White were often involved in various financial enterprises for the advancement of the publishing of the message. It has also been noted how they opened their home to orphans, widows, and needy young people. This could not be accomplished on James White's very limited salary--$12 per week in 1865. A modest income from his literary productions and those of Ellen White was dedicated largely to these financial interests. Also, during the war James White discerned that paper prices would rapidly increase, and he invested in stationery, which he sold for a profit. In addition, he carried Bibles, concordances, and other useful reference works that he advertised occasionally in the Review.
In later years he mentioned his regrets that these interests had drawn on his strength and broken into his time, but he saw no alternative. This was before the days of Adventist Book Centers.
He wrote of this while at the Dansville institution, when he could look at some things from a distance and ponder the involvements. He was troubled with seeming indifference manifested by ministers and laymen, and chose to call attention to what had been accomplished by his diligence.
We wish here to state that our intense anxiety for the prompt accomplishment of enterprises, such as the association fund, and the relief of ministers in providing them homes, has induced us to lead off with donations far beyond our real ability. If it be inquired, How have you been able to do this? we answer, By loading our trunks, when out on preaching tours, with Bibles and books of various kinds, and becoming a traveling merchant, in connection with the duties of a minister, and the vast amount of office business, and in pursuing the same energetic course when at home.
It has been double and sometimes triple labor that has brought into our hands means by which we could set examples, to be so slowly and stintingly followed.
The sequel thus far is you are laying up treasures on earth, while we have been growing worn and old, two years in one.--The Review and Herald, September 27, 1864.
He reported, perhaps with a touch of egotism:
We are happy to state that our circumstances are very comfortable and respectable, for which we can thank God, and our own energetic business tact. We would not appear ungrateful for the many kind favors from dear friends since we have been connected with the cause. But it is our privilege to here state that for every dollar we have received as a gift, we have given during this time $10.--Ibid.
As he sat there writing at a table in their room at "Our Home on the Hillside," he could in his mind separate himself from Battle Creek and the pressures of the cause and could project some good resolutions. He wrote:
We wish here to state, at the age of 43, we design to content ourselves with doing one man's work. If the friends of the cause think our services of sufficient value to give us a support, in so doing, we shall, from choice, give up all separate interests in business, and do what we can for the interest of the association, and the cause generally.--Ibid.
He made it very clear:
For the future we design to pay tithes of all we possess, and labor proper hours, seek for the restoring influence of rest for ourselves and overworked family, and give ample chance for those who have a zeal for the Lord to lead off in the liberal enterprises of the cause. Only this one privilege we claim, of paying $10 to each efficient minister who shall be drafted from among us, to help him pay the $300.--Ibid.
Brave words, but how soon forgotten in the din of battle!
Satan's Intent to Destroy James White
In a letter written to John Byington in 1864, Ellen White introduced a significant factor--Satan's intent to destroy James White.
I was pointed back and saw that amid all the hatred and devices of Satan God had spared the life of James, although Satan has pressed him sore to take away his life. God has wrenched him from the enemy's power and raised him up to still act for Him, to walk out on his faith, to be a succorer to the needy and to strengthen and uphold His servants that He has called into the field.
I saw that God had stayed him on the right hand and on the left, that he should not go to extremes, and He has inspired confidence in the hearts of the remnant generally to confide in his integrity and judgment. This has not been the work of man, but the marks of God's hand are seen in it all. His work will go forward. God will choose simple instruments to carry forward this great work, but they only carry out the mind and will of the great Master at the head of the work.--Letter 14, 1864.
God had delivered James, for there was yet important work for him to perform. At the constituency meeting of the SDA Publishing Association, May 20, 1864, in an effort to unload responsibilities, James moved that Uriah Smith be elected in his place as editor of the Review and Herald. The motion carried. Smith was 32 years of age and had just the day before been ordained to the ministry. White continued as president of the Publishing Association. The recorded change in editors was more in form than in substance. True, Smith's name appeared on the masthead in place of that of James White, but White continued his editorials and articles. Communications sent for publication in the Review usually were addressed "Dear Brother White." For twelve years the two men had worked together in the closest and best of relationships, and they continued to do so.