Late Friday afternoon, July 16, 1915, the telegraph wires carried the word across the land that Ellen G. White, the messenger of the Lord, was at rest. Through telephone and telegraph the message reached many of the churches in time for Sabbath-morning announcement. To the public press the news called for the release of stories and pictures so that the world might know. News stories had been prepared in advance to be held until the release of word of her death.
At Elmshaven, carefully laid plans for funeral services were activated. One service was to be held on the lawn right there at her home, another in the San Francisco Bay area, and the third in Battle Creek, Michigan, where she would be laid to rest by the side of her husband. That Friday afternoon invitations to the Sunday funeral were quickly run off on the nearby "Elmshaven Press" operated by her grandsons, Henry and Herbert White, and these were mailed to 220 families in the valley (WCW to David Lacey, July 20, 1915). It read:
Funeral Notice
Yourself and family are respectfully invited to attend the funeral of Mrs. Ellen G. White on the lawn at her residence, "Elmshaven," near the Sanitarium, St. Helena, California, Sunday afternoon, at five o'clock, July eighteenth, nineteen hundred fifteen.--DF 756.
Word also was sent out that she would lie in state in her home on Sabbath and Sunday. Friends who called before Sunday noon were ushered to her writing room on the second floor, where they found her in a simple cloth-covered black coffin bearing a modest silver plate with the engraved words "At rest." If they called Sunday afternoon, as most did, they paid their respects to her in the living room, where so often she had received her family and visitors.
Seating for about 300 people was provided on the lawn under the elm trees just in front of her house. Another hundred sat on the lawn or in nearby parked automobiles. The Sanitarium, the St. Helena church, and the college were largely represented. A few of the leading businessmen of St. Helena were present, and many friends came in from Napa, Santa Rosa, Sebastopol, and Healdsburg. A canopy was provided for the officiating ministers.
The service was simple, informal, and ideal for the setting. Those participating were mostly ministers who had been long associated with Ellen White in the work of the church in America and overseas: J. N. Loughborough, George B. Starr, and E. W. Farnsworth. The pastor of the church of which she was a member, S. T. Hare, pronounced the benediction.
Elder Loughborough in his informal life sketch recounted his first acquaintance with Ellen White in 1852 and of his seeing her in vision within a few minutes of meeting her. He recounted other experiences down through the years. G. B. Starr made appropriate remarks. Elder E. W. Farnsworth, president of the California Conference, preached the funeral sermon on the Christian's hope. He also set before the audience the plans for other funeral services:
After the service is over, the undertaker will take the remains to St. Helena tonight. Tomorrow morning on the early train Brother White and Sister McEnterfer, and perhaps others, will accompany the remains to Richmond, where we are holding a large camp meeting. The brethren and sisters there greatly desire the privilege to express their love and appreciation for Sister White, so they have requested that a service be held on the campground at Richmond.
That appealed to us as rather fitting, considering how much of Sister White's life and labors have been spent in that environment....
And then tomorrow evening Brother White and Sister McEnterfer will take the train for Battle Creek, Michigan. It was Sister White's request that she might be buried by the side of her husband who sleeps in Oak Hill Cemetery there; also her oldest son, Henry, who sleeps there, and the little baby; and Elder James White's father and mother lie resting there. Sister White felt that she would like to be laid to rest in the family plot in that cemetery. So next Sabbath day, July 24, they will have a service at the Tabernacle in Battle Creek, and from there the burial will take place.--DF 757, E. W. Farnsworth funeral sermon, July 18, 1915.
W. C. White, reporting on the Elmshaven funeral, told of how at the close of the service none seemed in a hurry to go; many wished that it had continued longer because they were so interested in the words of the speaker, remarking on the chief thought presented by Elder Farnsworth that the Christian's hope had taken away the sting of death (WCW to David Lacey, July 20, 1915). White continued as he wrote to his wife's father:
At Richmond, a northern suburb of Oakland, the California Conference was holding its annual camp meeting. Here were assembled many of Mother's old associates of the Oakland church, and many representatives of the churches that she had so often visited in her earlier California labors.
When they heard of Mother's death, they requested that her body he brought to the camp meeting, and that there be a service there. They said, "If Sister White were alive and well, she would be right here at this meeting, telling us how to live the Christian life. Why not let her be brought here and someone tell us how she lived it?"
About a thousand people were present for the Monday-morning funeral service at the campground. Elder E. E. Andross, president of the Pacific Union Conference, was in charge of the service and was assisted by Elders A. O. Tait, Signs editor, and Elders Loughborough and Farnsworth. At three o'clock, W. C. White and Sara McEnterfer boarded the train, expecting to reach Battle Creek by Thursday evening.
Arrival in Michigan
As they neared Battle Creek on Thursday, July 22, two men boarded the train at Kalamazoo to travel the last thirty miles with them. One was James Edson White, Ellen White's older son; the other, George Israel, was an officer of the Battle Creek church who was in charge of the funeral arrangements. The church had sent him to meet the travelers and to inform them of the plans for Battle Creek. According to W. C. White, the funeral plans were "very complete and satisfactory" (WCW to "Dear Friend," October 20, 1915). In Battle Creek, they were entertained at the Israel home, where every kindness was shown them.
The plans in general for the Battle Creek funeral had been laid a few weeks after Ellen White's accident, for it was clear that at her age, this would be her last illness. It would have been natural that Elder A. G. Daniells, the president of the General Conference and a longtime friend of Ellen White, would take this service, but he was spending several months traveling in the Far East, and it was not expected that he would be returning to the United States until the fall. In the interests of proper preparedness, Elder S. N. Haskell was asked in April, to preach the sermon in Battle Creek and to be ready to do so on short notice.
But Elder Daniells had cut short his overseas trip, so he was back a few weeks before Ellen White's death. Under the circumstances, he was asked to present the life sketch at the funeral service.
Announcement was made in the Michigan churches on Sabbath, July 17, that the funeral would be held in the Battle Creek Tabernacle at 11:00 A.M., on Sabbath, the twenty-fourth, and that there would be a viewing as Ellen White lay in state in the Tabernacle from eight to ten Sabbath morning. A number of nearby churches canceled their Sabbath services so their members could attend the funeral.
The Battle Creek Funeral
Sabbath morning, sometime before eight o'clock, the people began to gather in front of the Tabernacle. The Battle Creek Enquirer of July 25 described what took place when the doors opened:
During the two hours between eight and ten, there was a steady stream of humanity viewing the body. Men with gray
heads and stooped shoulders, many who knew Mrs. White during the early days of the Advent movement, were at the Tabernacle to pay their last respects. They stood before the casket and tears flowed down their cheeks, as they thought of her wonderful work for the denomination.--DF 758.
The Battle Creek Moon Journal estimated that 2,000 were in the slowly moving procession that passed the open casket, which was placed just in front of the pulpit. An honor guard of six ministers alternated in pairs every twenty minutes and stood, one at the head of the casket and one at the foot. Those so privileged were Elders C. S. Longacre, M. L. Andreasen, W. A. Westworth, E. A. Bristol, L. H. Christian, and C. F. McVagh.--DF 756.
Among those who passed the casket that Sabbath morning was Dudley M. Canright, accompanied by his Adventist brother, Jasper. Dudley had served for years as a Seventh-day Adventist minister but had apostatized and was busily engaged in writing a book against Ellen White. He knew her well; they had worked together in earlier years. He had stayed for days in the White home, but when he was reproved for a course of action that was not right, he turned against her and through the last twenty-eight years of her life had bitterly opposed her work. After passing the casket once, D. M. suggested to Jasper that they go down again, so they slipped into the line. As the two stood by the casket the second time, they paused. Dudley put his hand on the casket and with tears rolling down his cheeks declared, "There is a noble Christian woman gone."--W. A. Spicer, The Spirit of Prophecy in the Advent Movement, p. 127.
The Battle Creek Evening News of July 24 described the setting:
The casket was one of simple black, covered with a wreath of white carnations and forget-me-nots. But back of the casket were a wealth of elaborate flower pieces and wreaths.--DF 758.
Describing the floral tributes in more detail is the pamphlet titled In Memoriam, which tells of the bank of "a rich profusion of palms, ferns, and flowers."
One design of an open Bible, made of white and pink carnations, presented by the Pacific Press Publishing Association, was especially noticeable. Across the open pages in purple flowers were the words, "Behold, I come quickly; and my reward is with me."
A beautiful design representing a broken wheel was presented by the Battle Creek church. A cross of white roses hung in front of the pulpit. On a ribbon attached to this cross were the last words uttered by Sister White, "I know in whom I have believed."
A floral piece representing a broken column, and other designs, were sent by the General and North American Division Conferences, the Review and Herald Publishing Association, other institutions, and by individuals.--DF 756, In Memoriam, p. 3.
The Tabernacle proved much too small for the crowd that assembled. Some 3,500 crowded into the building. In the audience were many patients from the Sanitarium, some in wheelchairs, and many of the older citizens of Battle Creek who knew Mrs. White personally (DF 758, Evening News, July 24, 1915). A thousand or more could not get into the Tabernacle and remained quietly on the lawn outside. Many of these would be able to accompany Ellen White to the cemetery.
The Funeral Services
As had been planned, Elder Daniells presented the "sketch": it was more of a history that recounted Ellen White's life and the contribution she had made to the church and the world. Elder Haskell presented a well-prepared funeral sermon on the surety of the hope of one who dies in Christ Jesus. Elder F. M. Wilcox, editor of the Review and Herald, read the Scripture lesson. His brother, M. C. Wilcox, longtime book editor at the Pacific Press, offered the prayer, thanking God for the light and blessing that had come through His servant.
As W. C. White sat there in the Tabernacle, he reminisced. Recounting his thoughts later, he wrote:
My mind went back thirty-four years, to the time of my father's funeral. I remembered the great congregation gathered then, and the impressive discourse given by Elder Uriah Smith.
I remembered well the fear felt by many that now Elder White was laid to rest, we could not expect Sister White to live very long. And in rapid review there passed before my mind an outline of her manifold labors since Father's death, ... in Australia, then again in California, in Washington city, and at our camp meetings east and west. I thought also of the changes that have come to our work and workers during these thirty-four years. Many of the pioneers have been laid in the grave, and hundreds of younger laborers have joined the ranks.--WCW to "Dear Friend," October 20, 1915.
The Service at the Grave
Following the Tabernacle service, the throng made its way across the city to Oak Hill Cemetery. It was no doubt Battle Creek's largest funeral procession, with more than a hundred vehicles used to move the crowd. The July 25 Enquirer described it:
Thousands followed the hearse to the cemetery. For this purpose every carriage in the city was used, and there were a number of automobiles. And then besides this, there were nine streetcars. No fares were collected on these cars, as they were provided by the church.--DF 758.
The service at the cemetery was brief and impressive. A double quartet sang, Elder I. H. Evans read appropriate scriptures, Elder G. B. Thompson offered prayer, and then "the remains of our dear sister were tenderly and silently lowered into the grave to rest beside the body of her husband, Elder James White, who was buried in the same plot in 1881."--DF 756, In Memoriam, p. 24.
Ellen White was at rest, not only close to her husband but not far from many close associates and friends. Nearby were J. P. and Ann Kellogg, early believers in Battle Creek and strong supporters of the church. They were the parents of Dr. John Harvey, and W. K., of cornflake fame. Beyond was the grave of David Hewett, to whom Joseph Bates was directed as "the most honest man in town" when he sought to make a beginning in teaching the Sabbath and Advent message in Battle Creek in 1852. Across the cemetery were the graves of Elder Uriah Smith and his family, and just a little to one side, the resting places of John Byington, first president of the General Conference, and a host of others.
Word was received at Battle Creek that in some of the Adventist churches across the land, memorial services were held on Sabbath morning. The president of the North Pacific Conference sent a telegraphic message that such a service was held at Walla Walla.
Details of Ellen White's last illness, her death, and the funeral services were reported to the great Adventist family through the Review and Herald and a special issue of Signs of the Times.
The Public Press
Newspaper notices and articles of various lengths appeared throughout the United States, from the Bay Area, where San Francisco and Oakland papers gave good space, to New York, where a respectable item was published in The New York Times. The careful work done well in advance of her death bore fruit, for the leading newspapers had materials, prepared largely at Elmshaven, in hand when they received telegraph notice of her death.
Ellen White's hometown newspaper, the St. Helena Star, on its front page printed a large photograph and gave thirty-three column inches to tell the story of her life, work, and death. The San Francisco Chronicle and The Oakland Tribune each gave fifteen column inches, selecting materials from the sheets furnished from Elmshaven. The Mountain View Register-Leader was perhaps the most generous, with 147 column inches used to present the story, together with a two-column picture of Ellen White. The Detroit News-Tribune gave seven inches.
The Battle Creek papers gave full coverage to the story. The Battle Creek Evening News allotted forty-four inches and the Battle Creek Enquirer, 107 inches. The Moon Journal was also generous with its coverage. Of course the Battle Creek papers had not only the news of her life and work but also the story of the funeral, as well, all of interest to those who lived in the city where Ellen White had so long resided and worked in earlier years. These papers quoted from the life sketch given by Elder A. G. Daniells. One paper published extensive excerpts from S. N. Haskell's funeral sermon. Taking note of some of the reports, we observe:
The St. Helena Star,
July 23, 1915:
Leader Of Adventists Dead. Mrs. Ellen G. White Passes Away After Over Seventy Years of Christian Labor.
At 3:40 o'clock last Friday afternoon, at her home, "Elmshaven," near St. Helena, Mrs. Ellen Gould White, leader and one of the founders of the Seventh-day Adventist Church, passed from this life to that reward promised the followers of Jesus Christ.--DF 758.
Then follows a biographical account and a resume of denominational accomplishments: in membership, nearly 100,000; thirty-seven publishing houses; thirty-four sanitariums; seventy intermediate schools, academies, and colleges; and 510 elementary schools scattered all over the world. Mrs. White's work as an author was mentioned, noting that some of her writings had been translated into thirty-six languages. The report concluded:
The prevailing sentiment of the speakers who addressed the congregations at St. Helena and at Richmond was that Mrs. White's most enduring monument, aside from her godly life and conversation, was her published works, which tend to the purest morality, lead to Christ and to the Bible, and bring comfort and consolation to many a weary heart. "She hath done what she could," and now, "being dead, she yet speaketh."
The Mountain View Register-Leader, July 23, 1915:
Mrs. E. G. White, Eminent Seventh-day Adventist Dead. Interesting Sketch of the Life and Works of This Very Remarkable Woman.
Mrs. Ellen Gould White, prominent teacher, counselor, and writer among Seventh-day Adventists, passed away at her home at Elmshaven, St. Helena, on last Friday, July 16, at 3:40 p.m. She had been critically ill for some time, and the end came quietly.--DF 758.
This news story included references to the visions, and Loughborough's statement at the Elmshaven funeral concerning her condition in vision as he witnessed it. It also included a report of an interview with W. C. White concerning the visions, and his account of the January 3, 1875, vision in which she was shown printing presses in different parts of the world. This was quite natural inasmuch as Pacific Press, the denomination's large West Coast plant, was in the town.
The report indicates that in honor of Ellen White, Pacific Press was closed the Monday morning after her death.
The New York Times,
July 17, 1915:
Seventh-day Founder Dies. Mrs. Ellen G. White, Adventist, Was Regarded as a Prophetess.
St. Helena, Cal.,
July 16.
Mrs. Ellen G. White, one of the founders of the Seventh-day Adventists, died here today, aged 88. She was widely known among members of that denomination, and by many she was regarded as their prophetess.
She is survived by two sons, James Edson White of Marshall, Mich., and William C. White.
Then followed a brief life sketch of about 175 words. The story closed with a statement of her beliefs and work:
She believed in the ultimate annihilation of the wicked. She traveled extensively, and besides traveling all over this country, spent two years in Europe and nine in Australia, making converts. Mrs. White wrote forty books whose circulation is said to have been more than 1,500,000 copies, and her writings were translated into forty languages.--DF 756, "News Coverage of the Death of Ellen White."
The Battle Creek Evening News, July 24, 1915:
Four Thousand At Funeral Services Of Mother White. Tabernacle Is Crowded This Morning by Her Followers and Friends. Many From Out Of Town. Churches in This Vicinity Come in a Body.--DF 758.
Then followed a report of the funeral services in the Tabernacle and burial at Oak Hill Cemetery. The paper gave good space to a review of Ellen White's life, in which her contributions in medical and educational work were featured. This is quite understandable considering the proximity of the Battle Creek Sanitarium. The coverage continued:
For the Good of the Race. Her writings present the most comprehensive views regarding temperance reform, the laws of life and health, and the use of rational, effective remedies for the treatment of sickness and disease. The adoption of these principles has placed the people with whom she worked in the front ranks with others who are advocating sane temperance reforms, and working for the physical improvement of mankind.
Nor is the social status of the human family lost sight of. Slavery, the caste system, unjust racial prejudices, the oppression of the poor, the neglect of the unfortunate, are set forth as un-Christian and a serious menace to the well-being of the human race.... The responsibilities of the church in both home and foreign mission service are given the greatest prominence in the writings of Mrs. White. Every member of the body is admonished to be a light in the world, a blessing to those with whom he may associate.
What About A Successor?
A reporter of the Battle Creek Enquirer cornered W. C. White to get from him word about a possible successor to Ellen White, and published the interview in the July 25 edition. "Has Mrs. White chosen anyone to be her successor?" White was asked. To this, he replied:
"No, she has never considered that that was a matter over which she had any control, and has never expressed herself with reference to any individual as a probable candidate for this work."
"Did she know who her successor would be?" he was asked.
"That is a question that has been asked her many times," continued Mr. White, "and she always has stated that it is a matter that has never been revealed to her, and that she had no knowledge and no information upon the subject to impart."
"Does she know another person will be chosen to take up the work she lays down?"
"That is another question that has been asked her many times, and she always has said she did not know. At the same time she expressed full confidence that God would care for His work, and that there was no need for her or others to be anxious about this matter."
"Will the leading men of the denomination select a person to take up the work she has carried?" was the next question asked him.
"No. It is their belief that God will choose His messengers, and that it would be presumption for men to undertake to choose the persons through whom the spirit of prophecy is manifested."--DF 758.
As the questioning continued, he was asked whether any others had made the claim of being Ellen White's successor, and what tests would be applied to anyone who might make the claim. White pointed out that such a matter would be settled by the tests of Scripture.
The New York Independent
On August 23, 1915, there appeared in The New York Independent (a prestigious monthly journal published in New York) an editorial entitled: "An American Prophetess."
It is the distinction of our days that the American Church has enjoyed the teachings of two prophetesses.... Our two later prophetesses, Mrs. Eddy, founder of the Christian Science Church, and Mrs. Ellen G. White, leader and teacher of the Seventh-day Adventists, lived and died in comfort and honor, surrounded by their admiring followers. Many of Mrs. Eddy's disciples believed she would never die, and Mrs. White hoped to be one of those who would be taken up alive to meet the Lord in the air.
But the Lord delayed His coming, and she entered into rest, just as others do, at the age of eighty-eight, and her burial took place a few days ago at the Advent headquarters at Battle Creek, Michigan. Her husband, Elder White, shares with her the honor of founding the Seventh-day Advent Church, but she was its one prophetess.--DF 756, "News Coverage of the Death of Ellen G. White."
Then followed a brief life sketch in which was mentioned the revelations given to Ellen White that set the high standards of living followed by Adventists. The article closed with very interesting comments:
Of course, these teachings were based on the strictest doctrine of inspiration of the Scriptures. Seventh-day Adventism could be got in no other way. And the gift of prophecy was to be expected as promised to the "remnant church," who had held fast to the truth. This faith gave great purity of life and incessant zeal. No body of Christians excels them in moral character and religious earnestness.
Their work began in 1853 in Battle Creek, and it has grown until now they have thirty-seven publishing houses throughout the world, with literature in eighty different languages, and an annual output of $2,000,000. They have now seventy colleges and academies, and about forty sanitariums; and in all this, Ellen G. White has been the inspiration and guide. Here is a noble record, and she deserves great honor.
Did she really receive divine visions, and was she really chosen by the Holy Spirit to be endued with the charisma of prophecy? Or was she the victim of an excited imagination? Why should we answer? One's doctrine of the Bible may affect the conclusion. At any rate, she was absolutely honest in her belief in her revelations. Her life was worthy of them. She showed no spiritual pride and she sought no filthy lucre. She lived the life and did the work of a worthy prophetess, the most admirable of the American succession.
A Token of Respect And Honor
After the funeral had been held and the church leaders had returned to Washington, a gracious action was taken as they met in committee. Elder Daniells reported on this in a letter to W. C. White, written July 29, 1915, bringing a message that was both surprising and reassuring.
In our council yesterday the brethren very cheerfully voted the following proposal: That the General [and] North American Division Conferences, and the Review and Herald and Pacific Press publishing houses, share equally the entire expense of your mother's funeral bill. This is to include everything from the time of her death until you and Sara reach home. Yes, it includes a proper headstone at the grave.
I am glad to assure you that there was not a minute's hesitation on the part of the brethren about this.
Did Ellen White Expect to Die?
From time to time the question was asked of W. C. White: "Did Sister White expect to die?" It was asked of him at the 1913 General Conference session. He replied:
The Lord has not told her how long she will live. He has not told her in a positive way that she is to die; but she expects to rest in the grave a little time before the Lord comes.
About fifteen years ago, in one of her night visions, she came out of a very dark place into the bright light, and Father was with her. When he saw her by his side, he exclaimed in great surprise, "What, have you been there too, Ellen?" She always understood that to mean that the Lord would let her rest in the grave a little while before the Lord comes. She has been trying to work with reference to that.
Oftentimes she has had messages to hasten her work--the work of preparing her books--because she had but a short time in which to work.--The General Conference Bulletin, 1913, 219.
"My Writings will Constantly Speak"
As W. C. White started westward after the Battle Creek funeral, his mind turned to the care and publication of his mother's writings. It would be managed by the newly activated White Estate, under the direction of the five trustees of Ellen White's appointment: A. G. Daniells, president of the General Conference; F. M. Wilcox, editor of the Review and Herald; C. H. Jones, manager of the Pacific Press; C. C. Crisler, for fourteen years the leading secretary; and himself, who had traveled and worked with his mother for thirty-four years.
Ellen White had written in 1907:
Abundant light has been given to our people in these last days. Whether or not my life is spared, my writings will constantly speak, and their work will go forward as long as time shall last. My writings are kept on file in the office, and even though I should not live, these words that have been given to me by the Lord will still have life and will speak to the people.--Selected Messages 1:55.
On several occasions in her later years, she had discussed the circulation of her books with W. C. White. "My son," she said, as he reports it:
"While I live, I want you to do all you can to hasten the publication of my writings in the English language, and after I die, I want you to labor for their translation and publication in foreign languages. There is precious truth and light in these writings which should go to the ends of the earth."--WCW to "Dear Friend," October 20, 1915.
She also had outlined tasks she hoped could be continued after her death. Among these were the preparation of the story of her work in Europe; also, in a similar way, the story of her work in Australia, with the messages regarding the location of the Avondale School. She was eager to have a book prepared on the rise of the health reform movement, together with instruction to physicians and managers (Ibid.). And there was the selecting from her writings of materials for publication overseas and the abridging of some of her larger books, which in their fullness could not be published in lands of small memberships and limited finances. All this was a challenge to the trustees and particularly to W. C. White.
Then there was the closing up of Ellen White's financial affairs as her will was probated and her estate closed as required by law. To hasten various features of the Lord's work and to bring out her own books as rapidly as possible, she had borrowed heavily, mostly from Seventh-day Adventists who were pleased to lend her money at modest interest rates. Books of account had been kept, for this work actually had become a business, with its investments in producing books and income in author's returns from book publication.
According to the records kept in the office, her financial interests in book rights, printing plates, and manuscripts, together with her home property, et cetera, exceeded comfortably her indebtedness, but on her death, or soon thereafter, her creditors would expect the return of their money. These business interests would call for careful attention. [See Appendix B for a statement on the closing up of the estate and the settlement with the creditors, as well as the beginning of the work of Ellen G. White Estate.]
Sunday morning, after his return from the East, W. C. White took the eight-minute walk from his home to the Elmshaven office and residence; there he knew he would have to face new conditions. Already the staff was separating. Sara McEnterfer was in Mountain View, where she obtained employment at the Pacific Press. Maggie Hare Bree and her husband were on their way back to New Zealand. Dores Robinson was in pastoral work to the north, in Willits. Mary Steward had responded to a call from the Review and Herald to serve as a proofreader; Minnie Hawkins Crisler was now at home caring for her stepdaughter and attending to her duties there. The accountant, A. H. Mason, was still at work and would be needed until the estate was settled.
Clarence Crisler was still in the office, closing up work on the Old Testament history. By this time it was known as "The Captivity and Restoration of Israel": later it was published as "Prophets and Kings". Two chapters were not quite finished. These were completed from materials in the manuscript files. Crisler's future was yet uncertain, but he would not be continuing with the work at Elmshaven. In 1916 he answered a call to China as secretary of the China Division. W. C. White would be alone, and the nature of his work was at this point in uncertainty.
He stepped onto the porch of the Elmshaven home. It was unoccupied, and the doors locked. He unlocked the door and entered, as he had so often done. He describes his findings and sentiments:
Everything was in perfect order, but the life of the place had gone. Going upstairs to the big east room, where for fifteen years Mother had studied and prayed and planned and written, I found it vacant. The old couch and the tables and chairs and chests of drawers were in their usual places, and the big armchair with its swing board in front was where it used to be, between the big bay window and the fireplace; but the dear mother, whose presence had made this room the most precious place in all the world to me, was not there. Then I recalled the many times I had returned from the Eastern States, and had hastened up to Mother's room, sure of a hearty welcome, and an eager listener to my reports of meetings attended and of the progress of the work in which she was so deeply interested. But now there was no one in the writing chair to listen to my report.-- Ibid.
It was the end of an era, the end of the "Elmshaven" years.
As he stepped over to the cabinets in the northwest corner and opened the doors to the shelves that held copies of the E. G. White books and copies of her manuscripts and letters, there must have come to his mind Ellen White's words as she at times opened these doors and displayed her books and her papers:
"Here are my writings; when I am gone they will testify for me."--WCW Letter, July 9, 1922 (MR, p. 93).