Dr. Kellogg Introduces Pantheistic Teachings
Ellen White had had a long and close relationship with John Kellogg ever since he completed his medical training in 1876 and began teaching in the early days of the health institute. He had been a pillar of strength and influence as the medical work expanded. She had written him thousands of pages of letters and counsel and guidance. She had watched with a mother's love and interest his success in developing the medical work. Frequently she defended him against opposition and criticism of those less talented than he. She said:
Many souls have been converted; many wonderful cures have been wrought. The Lord stood by the side of Dr. Kellogg as he performed difficult operations. When the doctor was overwrought by taxing labor, God understood the situation, and He put His hand on Dr. Kellogg's hand as he operated, and through His power the operations were successful. I wish this to be understood....
God has given Dr. Kellogg the success that he has had. I have tried constantly to keep this before him, telling him that it was God who was working with him, and that the truth of God was to be magnified by His physician....
God does not endorse the efforts put forth by different ones to make the work of Dr. Kellogg as hard as possible, in order to build themselves up. God gave the light on health reform, and those who rejected it rejected God. One and another who knew better said that it all came from Dr. Kellogg, and they made war upon him (The General Conference Bulletin, 1903, 86, 87).
There is no question that Dr. Kellogg was an unselfish, dedicated, much-loved man. He was a generous, great man. But it was largely, yet not altogether, through Dr. John Harvey Kellogg that the great adversary introduced into the ranks of Seventh-day Adventists the seeds of error in the form of so-called new light, just at a time when the medical work was at its height.
Pantheism is the term used to designate the strange new teachings that were being introduced. Pantheism pictures God not as a great personal Being but as a mysterious essence--an impersonal influence pervading all nature. God is seen in all nature--in trees, flowers, sunshine, air, and human beings. The power of God in nature is confused with the personality of God.
Dr. Kellogg had toyed with these concepts before James White's death in 1881, and, considering it "great light," had discussed it with Ellen White."Those theories are wrong," she told him."I have met them before." He seemed dazed as she showed him the outcome of espousing such a philosophy. She then admonished, "Never teach such theories in our institutions; do not present them to the people" (Manuscript 70, 1905).
Kellogg first introduced pantheism publicly in 1897 in a series of talks at the ministerial institute that preceded the General Conference session held in the College View church at Lincoln, Nebraska. He drew heavily upon Ellen White in laying out his position that God works through nature and in nature. His next presentation carried the title "God in Man." Under this title he gave several talks in which he set forth clearly the pantheistic philosophy he held:
Gravitation acts instantaneously throughout all space. By this mysterious force of gravitation the whole universe is held together in a bond of unity.... We have here the evidence of a universal presence, an intelligent presence, an all-wise presence, an all-powerful presence, a presence by the aid of which every atom of the universe is kept in touch with every other atom. This force that holds all things together, that is everywhere present, that thrills throughout the whole universe, that acts instantaneously through boundless space, can be nothing else than God Himself. What a wonderful thought that this same God is in us and in everything (Ibid., 1897, 83).
In words that seemed to put humanity above God, he boldly declared:
What a wonderful thought, that this mighty God that keeps the whole universe in order, is in us! ... What an amazing thing that this almighty, all-powerful, and all-wise God should make Himself a servant of man by giving man a free will--power to direct the energy within his body! (Ibid.).
Pantheistic views became popular and were taught in Battle Creek College. They were taught in the sanitarium, and were defended by some physicians and some ministers.
Ministers and physicians who had a high regard for Dr. Kellogg began to imbibe his philosophy and to develop it in their own work, not sensing the point to which it would lead. One such was E. J. Waggoner, who was also a physician. He was at one time editor of the Signs of the Times and the man who, with A. T. Jones, was used mightily of God at the General Conference session in 1888 to focus attention on the message of righteousness by faith. Elder Waggoner, one of the denomination's highly respected speakers, was repeatedly called upon at the time of General Conference sessions to conduct series of Bible studies.
At the General Conference session of 1899, held at South Lancaster, Massachusetts, Waggoner was a delegate from England, where he was engaged in editorial work. In a discussion of health and temperance, he was asked to make a presentation of some things he had been giving to the Battle Creek Sanitarium family. He opened with the rather bold statement:
I thank God, brethren, that the Lord has taught me something in the last few months, and enabled me to teach something of how to live forever (Ibid., 1899, 53).
W. A. Spicer, who was serving with Elder Daniells in the General Conference as the newly appointed secretary of the Foreign Mission Board, had spent years of service in India. He was astonished at this teaching that was being proclaimed around Battle Creek. He recognized it as pantheism, which is the basis of Hinduism. He asked himself, "Could it be that the philosophies of heathenism are being taught by leading men in the Seventh-day Adventist Church?"
During the General Conference session held in Oakland in 1903, Ellen White spent most of the time in an agony of soul as she watched the crisis developing over the threat of pantheism, and Dr. Kellogg determinedly pushing ahead to override all contrary views. She knew that Elder Daniells was suffering with the weight of the responsibility. She wrote frequent letters to Dr. Kellogg urging him to rethink his position."You are not definitely clear on the personality of God, which is everything to us as a people" (Letter 300, 1903).
Again on April 5, while at the session, she wrote to the doctor:
The specious, scheming representations of God in nature carry their charming, soothing influence as a peace and safety pill to give to the people, in the spiritualistic * views that Satan has instituted in your theories (Letter 301, 1903).
She wrote to him a second letter on the same day. In this letter she said:
Your ideas are so mystical that they are destructive to the real substance, and the minds of some are becoming confused in regard to the foundation of our faith. If you allow your mind to become thus diverted, you will give a wrong mold to the work that has made us what we are--Seventh-day Adventists (Letter 52, 1903).
After the session closed, Ellen White wrote to Elder Daniells, "If you can move so wisely as to save Dr. Kellogg, and not sacrifice one principle of truth, if you can pass through this crisis without the loss of one soul, it will be because the Lord has worked with minds" (Letter 49, 1903).
She knew that A. T. Jones, a General Conference Committee member, and Dr. Kellogg had worked very closely together, sympathized with each other on the principles of organization, and seemingly had a good rapport. Jones would be in a position to approach Dr. Kellogg. To Elder Jones she wrote:
Dear Brother,
I am sending to you three manuscripts to be read to the brethren assembled at Battle Creek in council. These I desire that you shall read to the brethren when you discern that the time has come. You know my anxiety regarding the work--my desire that everything possible shall be done to establish unity and drive out dissension. We must do all in our power to save Dr. Kellogg and his associates from the result of the mistakes they have made, and to help them to see and understand the way of the Lord (Letter 59, 1903).
Elder Jones received the letter and the documents on Thursday, April 23, and shared them with Elder Daniells, who on Friday wrote to W. C. White:
Our hearts are all made exceedingly glad by the arrival of the documents your mother has sent. They bring relief to the situation....
The crisis is here. The settlement must now be made. We shall do everything in our power to win every brother over to the right side, but we cannot compromise nor surrender the banner at this time (AGD to WCW, April 24, 1903).
The Living Temple
On February 18, 1902, the Battle Creek Sanitarium burned to the ground, and the denomination was confronted with the matter of rebuilding. Dr. Kellogg came to the General Conference Committee and asked what the General Conference could do to help. Thinking of the effort being made in the selling of Christ's Object Lessons to help clear the debts of the church's educational institutions, Elder Daniells suggested that Dr. Kellogg write a simple book on physiology and health care that could be sold by Seventh-day Adventists throughout the United States. Perhaps they could sell a half million copies, and all income from the sale of this book could be used to help rebuild the sanitarium.
This appealed to Dr. Kellogg. But Daniells hastened to say:
"Now look here, Doctor, that book must not contain a single argument of this new theory you are teaching, because there are a lot of people [all] over the States who do not accept it. I know from what they say, and if it has any of what they consider pantheism they will never touch it" (DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 3).
And the doctor replied, "Oh yes, oh yes, I understand that." And Daniells reiterated the point: "You must leave all that out" (Ibid.). Dr. Kellogg fully agreed. (As Kellogg tells the story, it was he who proposed the book for popular sale. Perhaps the idea originated in the minds of both leaders.) In the summer of 1902 Daniells took the matter to the union presidents, and they promised to support the wide sale of a book that would help raise funds for the sanitarium.
As Elder Daniells took up residence in Battle Creek as the leader of the church following the General Conference of 1901, he found the teachings of pantheism rampant. For years he had been more or less isolated in Australia. He was amazed to hear the talk of God in flowers, in trees, in humankind. The expression was constantly heard: The acorn falls to the ground and a tree springs up. It was argued that one must say there is a tree maker in the tree. It was declared that the Creator, whatever He might be like, was in the things that were made, and some boldly said that there is no great Being sitting on the throne in heaven, but God is in all nature.
Daniells could not accept this, because, as he declared: "I knew that the Bible says that there is a great Supreme Being who had created all things. So I never felt in harmony with this idea" (Ibid., 2).
Dr. Kellogg was a tireless worker. He dictated a manuscript as quickly as he could, and sent it to the Review and Herald office to be set in type. In the form of galley proofs the book, to be called The Living Temple, came to W. W. Prescott, General Conference field secretary, who was serving as acting leader in the absence of Elder Daniells. It also was sent to Dr. Kellogg, who was in Europe.
Elder Prescott called Elder Spicer's attention to some of the chapters. Spicer in turn mentioned to one of Dr. Kellogg's medical associates that he felt wrong ideas were set forth in certain portions of the book.
The medical friend looked the matter over and wrote to Elder Spicer that it was his conviction that the matter in question was quite right and in harmony with the Advent message, although some truths might be expressed differently from a scientific standpoint. He felt that the church ought to be ready to accept advancing light. To this Elder Spicer replied in a letter written June 5, 1902:
A book to be used as it is purposed that this shall be, in order to pay debts on our sanitariums, must be altogether above question and controversy. It is not a question as to whether our people ought to take advanced light or not, but simply a question as to rallying everybody to undertake what at best will be a very difficult problem (DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," copy A, p. 18).
Soon after Kellogg's return to Battle Creek, Spicer was invited by the doctor to come to his home for a discussion of the book. The men spent an entire Sabbath afternoon together. From the beginning they were in rather bitter controversy, as the doctor explained that the teachings of the book presented his views in a very modest fashion, and it was his intent to teach that God was in the things of nature.
Later Spicer wrote of the exchange:
"Where is God?" I was asked. I would naturally say, "He is in heaven; there the Bible pictures the throne of God, all the heavenly beings at His command as messengers between heaven and earth." But I was told that God was in the grass and plants and in the trees....
"Where is heaven?" I was asked. I had my idea of the center of the universe, with heaven and the throne of God in the midst, but disclaimed any attempt to fix the center of the universe astronomically. But I was urged to understand that heaven is where God is, and God is everywhere--in the grass, in the trees, in all creation. There was no place in this scheme of things for angels going between heaven and earth, for heaven was here and everywhere. The cleansing of the sanctuary that we taught about was not something in a faraway heaven."The sin is here.... [Dr. Kellogg said, pointing to his heart], and here is the sanctuary to be cleansed" (Ibid., 19, 20).
As he left the doctor on that Sabbath afternoon, Spicer reported:
I knew well enough that there was nothing of the Advent message that could fit into such a philosophy. As I had listened, one light after another of the gospel message seemed to be put out. Religious teaching that to me was fundamental was set aside (Ibid., 21).
The General Conference Committee Rejects the Manuscript
A committee of four had been appointed to give study to Kellogg's manuscript, The Living Temple, and make a report at the Autumn Council. The majority report stated:
"That, we find in the book Living Temple nothing which appears to us to be contrary to the Bible or fundamental principles of the Christian religion, and that we see no reason why it may not be recommended by the Committee for circulation in the manner suggested." (Ibid., 27).
[Signed] A. T. Jones, J. H. Kellogg, David Paulson
The minority report, written by W. W. Prescott, read:
"I am compelled to say that I regard the matter, outside those portions of the book which deal with physiology and hygiene, as leading to harm rather than good; and I venture to express the hope that it will never be published" (Ibid.).
The General Conference Committee accepted the minority report. In the discussion that followed, according to the minutes, the author requested the privilege of withdrawing the book from consideration. But, according to Elder Daniells, it was not long before Kellogg jumped to his feet and demanded an open hearing so that everybody from the sanitarium and Review and Herald could hear both sides of the matter. He argued that it should not be confined to a small meeting of the General Conference brethren. So it was decided to hold such a meeting in the Review and Herald chapel. Daniells expected that only a relatively few people from the Review and Herald would be able to get off work to attend, although the chapel would hold a big crowd. However, when they met at 8:30 in the morning, the room was packed to the anteroom and down the stairs. The meetings lasted until noon.
Elder Daniells reviewed the history of the church's medical work, the steps being taken to bring the finances into line, and the pantheistic teachings in the galleys of The Living Temple. In the afternoon Dr. Kellogg presented his side of the story. Elder Daniells felt that he faced a real crisis in this situation and spent much of the night in study and prayer. The next morning as the Autumn Council attempted to proceed with business, Dr. Kellogg was present with a big pile of books. He asked for a point of privilege that he might present the fact that "from the first, Elder James White, George I. Butler, and all ... leaders have been absolutely opposed to this medical department of the denomination" (DF 15a, AGD, "How the Denomination Was Saved From Pantheism," copy A, p. 13).
The brethren listened for a while. Finally one of the men stood and asked:
"Mr. Chairman. I rise to a point of order. I cannot sit here in this committee and listen to these harsh terms that Dr. Kellogg is using against our venerable founder and leader [James White]. I wish the chairman to call him down" (Ibid.).
The chairman accepted the proposition and declared, "I will say to Dr. Kellogg, 'We do not wish any more of this. You will please terminate your subject'" (Ibid., 13, 14). He did, but under protest.
Undaunted, Dr. Kellogg placed a personal order with the Review to print The Living Temple. About a month later the Review and Herald burned, and the plates for the book, which stood ready for the press, were destroyed by the fire.
It had been hoped that in connection with the destruction of the book plates in the Review and Herald fire, Dr. Kellogg would abandon the matter of publishing The Living Temple. Instead he sent the manuscript to a commercial printer in Battle Creek. Three thousand copies of the book were printed and began to make their way among Seventh-day Adventists.
When the book came from the press, discerning readers clearly saw that certain chapters were literally peppered with pantheistic teachings. Those in sympathy with the new philosophy held that this understanding of God would lead to holy living and to a deeper religious experience. As Seventh-day Adventist workers met, the conversation inevitably turned to the "new light" set forth in The Living Temple. Ellen White was still silent on the matter. The book was now in the field and being pressed upon the conferences with the urging that its sale would help to meet the costs of rebuilding the Battle Creek Sanitarium.
The leading officers of the General Conference, on July 31, 1903, wrote a letter to conference presidents, pointing out that the book had been considered at the 1902 Autumn Council, and that certain teachings in it were seriously questioned.
In the meantime the attention of many church leaders was much taken up with moving the Review and Herald and the General Conference headquarters.
Eventually, in the summer of 1903, a copy of The Living Temple arrived at Elmshaven. Ellen White did not look at it. This was not unusual, for often in a crisis she refrained from reading materials that had a bearing on the situation, lest it be said she was influenced by what she had read. On the basis of the light she received from the Lord, however, from time to time she mentioned the book.
Finally, as the crisis developed, Willie suggested to her that perhaps she should read some of the passages. So on September 23 he sat down by her side and went over some of the statements dealing with theological matters (22 WCW, p. 219). This put her in a better position to speak more specifically in regard to the book.
When she was questioned as to why she had not spoken publicly about it earlier, she stated that she had assumed that those who were leading the church would have wisdom to know how to deal with problems of this character.
Ellen White fully intended on several occasions at the 1903 General Conference to meet pantheistic teachings explicitly and face-to-face in an open meeting where Dr. Kellogg and his views would be completely exposed. But in each case she had been restrained from doing so. While at the session she was instructed in vision that she "must not say anything that would stir up confusion and strife in the conference" (DF 15c, W. A. Spicer, "How the Spirit of Prophecy Met a Crisis," copy A, p. 30).
That the General Conference session should come to a close without the issues being squarely met was a matter of deep perplexity to not a few, including her own son, W. C. White. But most church leaders understood that God does not deal with such matters precipitously. He did not do so in dealing with Lucifer when he fell in heaven. Things must develop to a certain point before the issues could be met in a way that all would understand what they were and take a safe stand. And so it was seen in 1903 in the case concerning the pantheistic teachings.
The 1903 Autumn Council
The Autumn Council of the General Conference Committee opened in Washington, D.C., according to plan on October 7, with meetings in the newly acquired M Street church. The brethren entered into their work with dedication and earnestness. In the early days of the council, E. J. Waggoner, A. T. Jones, and David Paulson arrived in Washington. Dr. Kellogg came Sabbath morning, October 17. As the men from Battle Creek presented themselves, it was evident to Elder Daniells and his associates that they would again be confronted with The Living Temple and the teaching of pantheism.
Although these elements were not included on the agenda for the council, the regular work was laid aside and a day was given to the consideration of the pantheistic philosophy. The representatives from the field were confused. All day they wrestled with the matter. Some wavered and waffled. About 9:00 in the evening Elder Daniells considered it time to adjourn the meeting, but he did not dare call for a vote. People were too confused and uncertain, and he did not wish to take a step that would solidify any conclusions. So he dismissed the meeting, and the people started to their lodging places.
Dr. Paulson, who was strongly supportive of Dr. Kellogg, joined Daniells. As the two walked along they continued with a discussion of the day. Reaching the home where Daniells was staying, they stood under a lamppost and chatted for a time. Finally Dr. Paulson shook his finger at Daniells and declared:
"You are making the mistake of your life. After all this turmoil, some of these days you will wake up to find yourself rolled in the dust, and another will be leading the forces" (AGD, The Abiding Gift of Prophecy, pp. 336, 337).
Elder Daniells straightened up in his weariness and discouragement, and replied firmly:
"I do not believe your prophecy. At any rate, I would rather be rolled in the dust doing what I believe in my soul to be right than to walk with princes, doing what my conscience tells me is wrong" (Ibid., 337).
After parting, Daniells entered the home, where he found a group of people awaiting him. They seemed lighthearted and exclaimed: "Deliverance has come! Here are two messages from Mrs. White" (Ibid.).
The Right Message At The Right Time
"No one can imagine," recounted Daniells later, "the eagerness with which I read the documents that had come in the mail while we were in the midst of our discussions. There was a most positive testimony regarding the dangerous errors that were taught in The Living Temple" (Ibid.). The message had come just at the crisis hour. As he read, his eyes fell on these words:
I have something to say to our teachers in reference to the new book The Living Temple. Be careful how you sustain the sentiments of this book regarding the personality of God. As the Lord presents matters to me, these sentiments do not bear the endorsement of God. They are a snare that the enemy has prepared for these last days....
We need not the mysticism that is in this book. Those who entertain these sophistries will soon find themselves in a position where the enemy can talk with them, and lead them away from God. It is represented to me that the writer of this book is on a false track. He has lost sight of the distinguishing truths for this time. He knows not whither his steps are tending.
The track of truth lies close beside the track of error, and both tracks may seem to be one to minds which are not worked by the Holy Spirit, and which, therefore, are not quick to discern the difference between truth and error....
In the visions of the night this matter was clearly presented to me before a large number. One of authority was speaking.... The speaker held up Living Temple, saying, "In this book there are statements that the writer himself does not comprehend. Many things are stated in a vague, undefined way. Statements are made in such a way that nothing is sure. And this is not the only production of the kind that will be urged upon the people. Fanciful views will be presented by many minds. What we need to know at this time is, What is the truth that will enable us to win the salvation of our souls?" (Letter 211, 1903).
The entire manuscript of seven pages was devoted to the subject and was published in The Review and Herald, October 22, 1903.
A second document, which Daniells also read, was addressed to "Leaders in Our Medical Work," and dealt with medical missionary work, the control of medical institutions, and pantheism.
The next morning church leaders assembled for their council. After the prayer Elder Daniells arose and told the leaders he had received two important messages from Sister White. Everyone was eager to hear them. They sat in thoughtful silence while he read. As statement after statement setting forth the falsity of the teachings of The Living Temple was presented to the assembly, many loud amens were heard and tears flowed freely. At that moment the tide was turned.
As the reading ended, one of the ministers arose and stated that he felt impressed to ask all who proposed to take a firm stand with Sister White in this great struggle, to arise to their feet. Nearly every person in the room arose (AGD to EGW, October 20, 1903).
At this session of the council Dr. Kellogg responded favorably, saying that he accepted the testimony and that he would modify the wording in The Living Temple dealing with theological matters. But his statements were rather erratic and changeable. His attitude alternated, and it finally turned out that the doctor never really changed.
So overwhelmed was Elder Daniells with these events that he could not refrain from mentioning them again and again in his correspondence in the days that followed. On Monday morning, October 20, he wrote to Ellen White:
Never were messages from God more needed than at this very time; and never were messages sent from Him to His people more to the point than those you have sent to us. They have been exactly what we have needed, and have come at just the right time from day to day in our Council. You can never know, unless the Lord Himself causes you to know it, what a great blessing your communication regarding The Living Temple has been to us. It came at just the right time exactly (Ibid.).
Why The Messages Came When They Did
On receiving these communications from Elder Daniells, Ellen White wrote to him explaining why she had sent the messages just when she did:
Shortly before I sent the testimonies that you said arrived just in time, I had read an incident about a ship in a fog meeting an iceberg. For several nights I slept but little. I seemed to be bowed down as a cart beneath sheaves. One night a scene was clearly presented before me. A vessel was upon the waters, in a heavy fog. Suddenly the lookout cried, "Iceberg just ahead!" There, towering high above the ship, was a gigantic iceberg. An authoritative voice cried out, "Meet it!" There was not a moment's hesitation. It was a time for instant action. The engineer put on full steam, and the man at the wheel steered the ship straight into the iceberg. With a crash she struck the ice. There was a fearful shock, and the iceberg broke into many pieces, falling with a noise like thunder upon the deck. The passengers were violently shaken by the force of the collision, but no lives were lost. The vessel was injured, but not beyond repair. She rebounded from the contact, trembling from stem to stern, like a living creature. Then she moved forward on her way.
Well I knew the meaning of this representation. I had my orders. I had heard the words, like a living voice from our Captain, "Meet it!" I knew what my duty was, and that there was not a moment to lose. The time for decided action had come. I must without delay obey the command, "Meet it!"
This is why you received the testimonies when you did. That night I was up at one o'clock, writing as fast as my hand could pass over the paper (Letter 238, 1903).
During the crisis of 1903 and in the years that followed, Ellen White wrote warnings concerning pantheism to the church and to individuals who were drawn to it.
On September 18, in a letter to Elder Daniells, she referred to Kellogg's experience as a young man back in 1882:
The Lord presented this matter to me, revealing that the result of such teaching was a subtle beguiling of the mind, and that the doctor himself did not foresee this result of his extreme views in regard to God in nature.... I told him that the Lord was greatly dishonored by being thus represented, and that such ideas would lead the people into spiritualism * (Letter 271a, 1903).
Writing on October 2 to Dr. E. J. Waggoner, she said:
I am authorized to say to you that some of the sentiments regarding the personality of God, as found in the book Living Temple, are opposed to the truths revealed in the Word of God.... Had God desired to be represented as dwelling personally in the things of nature--in the flower, the tree, the spear of grass--would not Christ have spoken of this to His disciples? (Letter 230, 1903).