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This
is a brief analysis of "The Kellogg File, 1907," which is
referred to elsewhere in this present documentary, "The Alpha of
Apostasy." The original was composed of 74 pages, which in the
current retyped copy amounts to 108 pages, plus four end pages and
cover.
Word
had reached members of the Tabernacle Church (the local Adventist church
in Battle Creek, Michigan) that Dr. John H. Kellogg had expressed some
interest in being disfellowshipped. There had been so much squabbling
with John Kellogg in recent years, and so frequently statements and
letters given to him seemed to wind up twisted, that for quite some time
the local church members had pretty much left him alone. But now it
appeared that they had a responsibility to inquire as to whether these
were his true feelings in the matter.
An
appointment was made for George W. Amadon and Elder Augustin C. Bourdeau
to meet with Dr. John H. Kellogg in his home on the morning of October
7, 1907. Dr. Kellogg arranged that two of his employees would be
present, the first, James A. Case, to take shorthand of the initial
conversation, and the second, Roy V. Ashley, to prepare a running
written transcript of the remainder of the interview. After
notarization, this combined record was given to Dr. Kellogg for his
final clarifications of the manuscript, and then was printed in a
74-page 8 1/2 x 14 inch booklet.
The
entire conversation between the three men, as recorded in this
booklet, was about seven hours in length (8:20 a.m. to 3:30 p.m.; there
is no indication of a noon recess for lunch).
The
newly-written introduction to the 112-page 1986 reprint of this
interview concludes with the sentence, "Now for the first time the
reader has the opportunity to examine the other side of the
controversy." But, reading through the interview, we do not find
this to be the case: (1) Most of the interview consisted of allegations
and charges by Kellogg, with only broken-off, interrupted comments by
the two other men. At best, Amadon and Bourdeau could generally only get
out a sentence or two, and frequently only half of one, before Kellogg
launched in again. (His charges dealt in the main with specific (and
often minor) mistakes of others, items which we frequently have no way
of verifying or obtaining further information about. For much of this,
then, we are not hearing "the other side," but only his side.
We
referred above to the fact that this interview was more of a soliloquy
(one-man presentation) than a conversation (several men discussing
together; each presenting a clear picture of each side). One of the few
occurrences in which we could begin to see a fuller picture took place
near the end of the interview, when Elder Bourdeau pressed for some
information, and because Dr. Kellogg's replies to his one-sentence
queries were themselves only two or three sentences in length, a
balanced presentation of some of the facts began to immerge.
Another
problem was those brief sentences, which were generally all that Amadon
and Bourdeau could get in sideways before another Kellogg blast
occurred. Amadon spoke more frequently than Bourdeau. Both were very
polite men, not the type to interrupt people. For his part, Brother
Amadon tended to begin his comments with a statement calculated to bring
unity and harmony, before introducing a point of difference. Such an
approach may be very good on committees, which Amadon had served on for
decades. But in this interview with Kellogg it did not do as well.
A
person may say "Yes, I can see what you are saying, but you must
keep in mind that " But Amadon would only get out the words,
"Yes, I can see what you are saying... " and Kellogg would
launch out again. It could be said, "That is good, Dr. Kellogg, but
. . " Yet on the transcript only the words, "That is good, Dr.
Kellogg." would appear, because Kellogg never let Amadon get
farther than that. This pattern has the effect of skewing the impression
given by the entire written transcript. To the very end, Amadon
maintained his studied politeness. He was a man who ever sought to live
in harmony with those around him. Except for the last few minutes,
Bourdeau generally maintained his less-spoken reserve, and his pattern
of occasionally giving a single sentence question from time to time. (It
should be kept in mind that A. C. Bourdeau was one of our pioneer
French-language evangelists. Brother to the better-known D.T. Bourdeau,
from about the year 1875 and onward, he had spent most of his time in
French-speaking Quebec, later in France, Italy, Romania, and
Switzerland; and later, back in North America, among French-speaking
peoples in Canada and the Northern States. He may not have been as quick
in perceiving fast-spoken English as was needed for a sensitive
interview of this nature, especially one that Kellogg transcribed for
later publication.)
Here
is a brief overview of some of the key points in this book, "The
Kellogg File, 1907":
The
book, "Living Temple": In this interview, Kellogg claims that
his book, "Living Temple," never did contain any pantheistic
sentiments, but only regular Adventism. We shall elsewhere in this
present documentary, "The Alpha of Apostasy,' provide you with,
an analysis of "The Living Temple."
This
notorious book quickly went through three editions, the third of which
was entitled, "The Miracle of Life." Each successive edition
was an attempt to remove more of the objectionable material. It is clear
that John Kellogg was more concerned about maintaining control and
preserving his reputation than in clinging to his pantheistic errors.
So he toned them down. But by that time, the Church was too frightened
of his book to publish it in any form. And I believe we can understand
why that would be. If one of our denominational writers today wrote a
book on pantheism or reincarnation, or some such strange species of
paganism, and the news of what he had done brought a lot of controversy,
our publishing houses would be fearful to print anything more by that
author or even print modifications of his original controversial book.
And that is as it should be.
But
in this interview, Dr. Kellogg maintains not only that he never taught
pantheism at all, but that Ellen White never believed that he taught
it either. He says that she read his book and told him that it was all
right and that she had full confidence in the book and in his teachings.
But
we have definite Spirit of Prophecy statements to the contrary. (You
will find them elsewhere in this documentary.) So concerned was she
over the matter, that she wrote sections that she included in
"Ministry of Healing" and Volume 8 of the 'Testimonies".
These statements will be quoted or referred to later in this
documentary.
It
is well known that Ellen White made few open thrusts at John Harvey
Kellogg until it was perceived that he resolutely refused to be
reconverted and that the denomination was endangered by further delays
on her part in open rebukes regarding him to the Battle Creek Church
and to our members in general. But of the fact that she opposed
"Living Temple," there is no doubt. Kellogg says that she
never opposed that book, but rather considered it an extremely fine
theological production. But that is not true. Very few of the brethren
were clear about the nature of John Kellogg's strange new speculations.
It was Ellen G. White that stirred the matter into a white heat and
vigorously opposed publication of that book!
"I
have some things 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.
"I
preached around at camp-meetings, and there had never been any dissent
on the part of the leading brethren from anything I had taught. I had
presented my views on the Living Temple at a meeting at the Sanitarium
chapel. We had a meeting there on the question of healing of the sick,
and I presented my views with reference to the sick, and I presented the
very views that I presented in Living Temple. Afterwards Sister White
read the report of what I said there, and she said, 'That is right.' J. H.
Kellogg, in "Kellogg File. 1907. '
We
will discuss the "Living Temple" more fully later in this
documentary.
Debt:
Ellen White had pled with the brethren for several years to stop taking
our institutions into debt. Daniells, the incoming president, said that
he would stand with her on this point. Dr. Kellogg was enraged when he
learned that Daniells refused to sign papers that would involve the
General Conference in the debt of the second Battle Creek Sanitarium
(after the first one burned to the ground). Dr. Kellogg comments on this
point:
"They
had adopted a financial policy that no institution should go in debt.
They had gone farther and said that .. that text of the Apostle, 'Owe no
man anything' referred to money, and they took that stand very strongly,
made the strongest kind of argument they could, and held me under
condemnation because I could not, -would
not endorse that financial policy. I said to them, 'You cannot stick
to it a year if you try; it is impossible, and it is not right. If you
can get some of the devil's money to use for the Lord's work, if you
have to borrow it -it
is all right; and carry on the work .. I did not take any such position
as they did, and I would not. This whole American delegation appeared in
London, and that is where the policy was hatched -in London over night, and it was sprung on me the next
day unexpectedly, and I told them what I thought about it, -that
it was fanaticism, unsound, and they never would follow it
out." Kellogg, K F.
Ellen
White had pled with Elder Olsen, President of the General Conference in
the mid-1890s, not to agree to the debt taking that other
denominational leaders favored. But he did not have the strength to say
no.
"To
Elder Olsen was given plainly stated instruction as to how the Lord
regarded such matters, but he had not the courage to say, 'I cannot
betray sacred trusts.' "Manuscript 144, 1902.
"The
practice of borrowing money to relieve some pressing necessity, and
making no calculation for cancelling the indebtedness, however common, is
demoralizing." Manuscript 168,1898.
Writing
of the Battle Creek, College debt in 1899, she wrote:
"Methods
must be devised to stop this continual accumulation of debt. The whole
cause must not be made to suffer because of these debts, which will
never be lifted unless there is an entire change and the work is carried
forward on some different basis." Manuscript 86, 1899.
Dr.
Kellogg may have considered such puritanical ideas to be ridiculous, but
his disregard of those principles was eventually to bring him into
bankruptcy and the loss of the Battle Creek Sanitarium because of too
much debt.
Rebuilding
the Battle Creek Sanitarium: After the first Sanitarium burned down,
Ellen White wrote Dr. Kellogg not to rebuild another one in Battle
Creek, and if one is built there it should be very small. She wrote the
same message to others. Elsewhere we will quote from Letters 71, 110,
and 125, 1902 on this point. But Dr. Kellogg had a practical solution to
the problem: He just went ahead and rebuilt another giant one there and
when people asked, he simply told them that Ellen White hadn't sent him
any letters about it till he had reached the fourth floor of
construction. Then he wrote and told her she was mixed up about the
matter; was he to stop now? And she said to go ahead and finish the job.
"I
have endeavoured to do everything that the Lord through Sister White or
in any other way has pointed out for me to do. Sister White intimated
after we got our building up to the fourth story that we should not have
built here in Battle Creek, and I wrote her, 'What shall we do then?
Here we are up to the fourth story.' She wrote back, 'Finish it as cheap
as you can; and make expenses as little as you can.' So we did; but she
said, 'Finish it.' She did not say, 'Stop where you are; she said,
'Finish it.' So we finished it according to instructions." Kellogg,
K F.
John
tells us he was ever faithful to obey the Spirit of Prophecy. But he
surely did not finish it "'cheap." Later in this documentary,
you will learn something of, its massive size and the very expensive
marble, tile-work, and other features that he included in it, and did it
in such a way that the Church would have to pay it off . . six years
before he took that Sanitarium away from the Church entirely. John was
not only untruthful, he was a thief as well.
The
Sanitarium must remain a private corporation: Dr. Kellogg was adamant on
this point: The denomination may have paid for the Sanitarium but they
did not start it. Therefore it did not, and could not belong to them.
It must remain in the control of the members of the board, whoever that
might be.
"Eld.
Bourdeau: I don't know as we ought to spend the time. I find it is
stated three times [in the Sanitarium bylaws] that the work of the
Sanitarium, of the Association, is not to be denominational or
sectarian. Dr. Kellogg: Yes, that is right." KF.
"Eld.
Bourdeau: They [anyone] can become members. With that idea it is a great
question in my mind, with that idea, our Seventh day Adventists as a
denomination which started that institution are not mentioned at all in
the incorporation or bylaws not mentioned at all, no reference is made
to them at all whatever; then how can they be known to be the persons or
the company of the people that control the Sanitarium? / Dr. Kellogg:
They are not the people who control it; and they never were. "KF.
"Eld.
Bourdeau: You see it is different from any institution of the kind
established by other denominations. / Dr. Kellogg; But the denomination
did not establish this institution. It was a private corporation." KF.
Earlier
in the "Kellogg File, 1907," Dr. Kellogg reminisces:
"For
instance, there are charges that we are robbers. There is not an
intimation as to how, when, or where we have robbed. If they could show
us, we would correct it. How can we correct that thing when we have
never robbed, when it is not pointed out to us where we have robbed? I
said, We do not know anything about it; if we had known we would not
have done it.' "Kellogg, KF.
You
have seen the situation from Dr. Kellogg's viewpoint. The problem was
not with Dr. Kellogg but with the denomination!
"While
we have sought earnestly for harmony for a long time, and are willing to
surrender anything and do anything, these men have kept before the
people the idea that we were in rebellion. We were not. They are in
rebellion against us." Kellogg, KF.
Getting
control of the Tabernacle Church: Eventually, a concerted effort by
workers and leaders at the Sanitarium to gain control of the large
Adventist Church in Battle Creek the "Tabernacle." But when
questioned about any such developments, Dr. Kellogg always talked his
way out of it, denied knowledge of it, etc. Such was his approach in
regard to the effort by leaders and workers at the Sanitarium to
suddenly wrest control of the Tabernacle from denominational control:
"How
you could ever believe that I wanted to get possession of the Tabernacle
down here and tell that story all about and get it published in the
papers and send it all over the world-it is the most contemptible lie that was ever got up
in the world.
G.W.
Amadon: That is just what Sister White sent here. / Dr. Kellogg: I know
it; nevertheless it was a falsehood (what she said] ../ G.W. Amadon:
Then in that matter it is Mrs. White vs. Dr. J.H. Kellogg. / Dr.
Kellogg: It isn't any such thing. / G.W. Amadon: I say it is. / Dr.
Kellogg: It is not. It is Mrs. White versus the facts. / G.W. Amadon:
You say it is not so; she says it is so. / Dr. Kellogg: I challenge you
to show one atom of evidence that that is so; and another thing, how
could I do it if I wanted to? And another third thing, what could I do
with it if I had it? Where is there the slightest intimation I ever
wanted to do it? How could I do it if I tried to? And the third place,
what could I do with it if I had it?"KF.
W.C.
White, the worst devil of them all: A key factor in much of the Alpha at
that time and at the present is to slur Elder W.C. White, Ellen White's
son, as being a bad man. It is of interest that no one ever seems able
to produce any evidence in support of that position. But, basing the
attack on the earlier allegations of Dr. Kellogg, people today are
saying that William C. White was just a terrible man. Let us see what
John Kellogg has to say about him:
"G.W.
Amadon: Say, Doctor, I want to tell you, -you
have been charging up things against Will (W.C. White, the one that
Kellogg had been attacking in the context just above). Now Will don't
have that wicked feeling against you. I wrote to Will, a while after you
got back from Europe .. and I was writing to Will, and I, says I, I want
to tell you a good thing, that is that Dr. J.H. Kellogg, as I understand
it, and I guess it comes straight, is not in debt.' and he wrote back to
me and says he, 'I am very thankful to, hear that of Dr. Kellogg.' Come
down to my house and I will show it to you in a letter if you would like
to see it. So that shows that Will White don't have a very mean feeling
about you. / Dr. Kellogg: I told you a little while ago he would be glad
to get back on the old basis. He keeps up a campaign against me when he
knows he has not got any foundation for it. He is the foundation of the
whole business. Mrs. White stood up there at Berrien Springs. /G.W.
Amadon: I think the devil is No. 1. /Dr. Kellogg: He is No.1, and W.C.
White is No. 2. / G.W. Amadon: That is a pretty strong charge. / Dr.
Kellogg: It is no stronger than the charge you are making against me
that I am hypnotizing people and hypnotized by Satan. / G.W. Amadon:
Doctor, the Testimonies say so. / Dr. Kellogg: How do you know what is
truth?" KF.
And
a few pages later, this comes out:
"G.W.
Amadon: Doctor, don't you think really the Lord has made a mistake right
here? You know Sister White has to have somebody to help her in her
work. She needs assistance. It has been revealed to her that Will would
be help. Now, hasn't the Lord really made a mistake in that, and
hadn't He ought to have chosen somebody else and not W.C. White, and
really, isn't the error with the Lord? / Dr. Kellogg: Why do you ask me
that question? What have I said that leads you to ask me such an absurd
thing as that? / G.W. Amadon: You say Will is responsible largely for
this condition of things, and you bring up this, that he manipulates
these testimonies in a way to suit him. I say now hasn't the Lord made a
mistake about that? / Dr. Kellogg: He is just as straight as Daniells,
Prescott, and a lot of those other fellows that are going out and
holding up things that are not the infallible word from the Lord, and
making people believe it is. / G.W. Amadon: Hadn't the Lord ought to
have chosen Dr. J.H. Kellogg to do that, and the thing would have been
all right? But instead of that He has chosen W.C. White, and [you say]
Will manipulates them in a way to suit himself, as he likes . . I don't
think Will would knowingly deceive, cover up hide, or do a wrong thing.
/ Dr. Kellogg: He has got so used to it. / G.W. Amadon: Doctor, that is
judging him that he has got used to it. / Dr. Kellogg: That has been the
method of procedure right straight along, from his father (James White]
down, and I know it "K F.
We
will interrupt this conversation at this point to note two things: The
first is the fact that people who lived contemporary with W.C. White
in Battle Creek and who had sat on committees of the Church for years,
knew him to be a decent, Christian man. George Amadon did not have to
take the stand that he did, for he was only a layman. But he had lived
in Battle Creek longer than most anyone else and knew well all the
personalities involved. With all that in mind, he chose to stay with W.C.
White and With Ellen G. White. I recommend that you, who were not alive
at that time, would do well not to accept the vicious attacks of J.H.
Kellogg as truthful. Others who lived contemporaneously with him
recognized that he was frequently untruthful in his statements.
"As
the work grew, others assisted me in the preparation of matter for
publication. After my husband's death, faithful helpers joined me, who
labored untiringly in the work of copying the testimonies and
preparing articles for publication.
"But
the reports are circulated, that any of my helpers are permitted to add
matter or change the meaning of the messages I write out, are not
true.
"While
we were in Australia the Lord instructed me that W.C. White should be
relieved from the many burdens his brethren would lay upon him, that he
might be more free to assist me in the work the Lord has laid upon me.
The promise had been given, 'I will pour My Spirit upon him, and give
him wisdom.
"Since
my return to America I have several times received instruction that
the Lord has given me W.C. White to be my helper, and that in this work
the Lord will give him of His Spirit."1 Selected Messages, 50
[July 8, 19061.
"After
this experience, light was given me that the Lord had raised me up to
bear testimony for Him in many countries, and that He would give me
grace and strength for the work. It was also shown me that my son, W.C.
White, should be my helper and counsellor, and that the Lord would place
on him the spirit of wisdom and of a sound mind. I was shown that the
Lord would guide him, and that he would not be led away, because he
would recognize the leadings of the Holy Spirit.
"The
assurance was given me: 'You are not alone in the work the Lord has
chosen you to do . . The Lord will be your instructor. You will meet
with deceptive influences; they will come in many forms of infidelity;
but follow where I shall guide you, and you will be safe. I will put My
Spirit upon your son, and will strengthen him to do his work. He has the
grace of humility.. This word was given me in 1882, and since that time
I have been assured that the grace of wisdom was given to him. More
recently, in a time of perplexity, the Lord said: 'I have given you My
servant, W.C. White, and I will give him judgment to be your helper. I
will give him skill and understanding to manage wisely.' "1
Selected Messages, 54-55.
"Sister
White, come to my house". In anticipation of her arrival in Battle
Creek for the 1901 General Conference Session, Dr. Kellogg sent Ellen
White a letter inviting her to his house. She gave this very careful
consideration, and was not certain whether to accept his invitation, for
there was no doubt that he was at the center of the controversy in
Battle Creek and to stay at his house (instead of at the home of someone
neutral in the controversy) could make matters more stormy. But she was
guided to accept his invitation in order to encourage him of her
friendship. The following passage reveals the remarkable manner in which
John Kellogg could take the most simple happenings such as the contents
of an envelope and transform them into major conspiracies, with
fraudulent and diabolical undertones:
"The
next day after I mailed that letter, I got a letter from her, and that
letter had three letters in it. This represents a phase of this whole
work that shows you that there is scheming, and that Sister White,
herself, enters into it, and what she writes is not always quite
straight and square. I knew that from previous experience, but it is a
personal fault and habit, and this shows you the fact. There were three
letters and three different dates. The one with the oldest date said, '
I do not know; it may be possible that I will not be able to come to
your house as l had agreed to do, as it is quite a distance from the
Tabernacle, and I am not very strong, and I will need a place nearer to
the Tabernacle.' Of course I knew all about it. She did not know that
I knew, but I knew the game that was going on all the while; that was
not the truth.
"The
next letter stated, 'I have decided my company is so large, so many
persons are coming along with me that it would not be right for me to
impose so much upon your generosity; and we will have to have a house of
our own where we will have it perfectly quiet and be all by ourselves;
so have given instruction to have another house prepared for me.' The
instruction had been already given and the house was already prepared
all the time, and I knew it all the while before that letter was
written. That was just simply to prepare my mind you know. The third
letter stated, 'Last Friday night when we were having family prayers, a
light filled the room, and an odor of violets, and a voice spoke to me
and said, "Go to Dr. Kellogg's house," and so I am coming.'
When she got here, I did not feel free to go to see her, for fear people
would think I was trying to influence her; so I did not go to see her at
all. She was here in my house; I lived across the road. I came up and
met her on the porch, shook hands with her, and passed on. I put her in
possession of this house right here. I waited.
"After
two or three days she sent for me. She wanted to see me after a day or
two. She said, 'When I decided to come here, they said, she didn't
tell me who 'they' was, but I knew who it was, they said, 'Mother, you
ought not to go to Dr. Kellogg's house because of what the people will
say.' "The Kellogg File, p. 71.
The
final Disfellowshipping.. Near the end of the book, Dr. Kellogg begins
going back over the charges as if he had forgotten that he had already
discussed them. Amadon and Bourdeau could see that it was time to
leave. Here is how it was progressing when Brother Amadon spoke up and
suggested that perhaps the doctor really did not belong in the Church:
"Dr.
Kellogg:.. It is plain enough their purpose is destruction, and they are
going to drive away from Battle Creek all that are not loyal to them, or
rather drive away those that are loyal to them, saying, 'Everything is
going to be destroyed, and you must go away.' Then by and by the only
people left here would be the people not in sympathy with them; and then
they would have the Tabernacle; so the only thing to do was to get the
property into their hands so that when the time comes that the majority
of people here are not in sympathy with them, they will simply disavow
the whole thing, turn them all out, sell the church for a livery stable
or something else, so they will come out of it with a sum of money in
their pockets.
"I
said, 'That is their game, of course. But these people ought to be
treated in that way. They have trusted these men, believed them, gone
back on us without any inquiry, have judged us without giving us a
trial; and it is good enough for them to have exactly that kind of
treatment; it is coming to them and let them get it.' That is what I
said to Belden, and what I said to everybody that had anything to do
with it; that I hadn't any sympathy with the Conference, and I think the
church has gone too straightforward against right and reason, that it is
perfectly right they should be taken with the consequences of their own
folly, and they will. Now, I do not know whether I have anything more to
say.
"G.W.
Amadon: I have been thinking while you have been talking here, Doctor,
speaking about various things, I have thought of this text of Scripture,
'How can two walk together except they be agreed,' and I have been
thinking how in truth, or what good there is in this connection, of you
being a member of the church and feeling as you do towards the people
against the General Conference, and Sister White, and Will
White." The Kellogg File, p. 94.
A
concluding notation at the end of the interview says, "Note: Dr.
Kellogg was cast out of the Battle Creek Church without a trial November
10, 1907, thirty-four days after this interview."
This
is not exactly an accurate statement, for at the time that the meeting
convened, every member of the Tabernacle was invited to be present and
over 300 came, but Dr. Kellogg declined to come. Later in this
documentary, at its point in history, we discuss the seven-hour October
7, 1907 interview, and the disfellowshipment proceedings that took place
on November 10. If it was not a "trial," it was only because
Dr. Kellogg did not come and speak.
"'From
the statements of these two brethren [Amadon and Bourdeau], we
understand that the Doctor wished to be notified when his case came up.
Last week we notified him that his case would come up to-night. If the
Doctor is present, it is no more than right that he have a chance to
make any statements that he wishes to make.' [statement by the church
pastor, Malcolm N. Campbell] .
"The
Doctor not being present did not respond. The question was then called
for and Elder Campbell said: 'You have heard the motion [to
disfellowship Dr. J.H. Kellogg, moved by G.W. Amadon and seconded by A.C.
Bourdeau] All in favor of this motion will say "aye:' Opposed say
"no:' ' The motion was unanimously carried:'' Minutes of the
Adjourned Business Meeting of the S.D. Adventist Church, Held in the
Tabernacle , November 10,1907:'
J.H.
Kellogg's view of Ellen White and her writings:
Above
and beyond all the petty quibbling by Dr. Kellogg during that seven-hour
interview recorded in "Kellogg File, 1907," there remains the
very harsh statements he made all through that desolating interview
about Ellen G. White, her character, and her writings. Here is a brief
glimpse of the dark thoughts and accusations that swirled through his
mind continually:
"I
do not believe in her infallibility and never did. I told her eight
years ago to her face that some of the things she had sent to me as
testimonies were not the truth, that they were not in harmony with the
facts." The Kellogg File, p. 31. .
"I
know what fraud is being perpetrated right along, and I have no sympathy
with that at all. I know people go to Sister White with some plan or
scheme they want to carry through under her endorsement of it, and
stand up and say, 'The Lord has spoken,' and I know that is fraud, that
that is taking unfair advantage of the people's minds." The
Kellogg File, p. 34.
Last
night while praying over this terrible "Kellogg File" and the
inroads it is making among our people, this writer opened to the
following paragraph:
"Those
who are reproved by the Spirit of God should not rise up against the
humble instrument. It is God, and not an erring mortal, who has spoken
to save them from ruin. Those who despise the warning will be left in
blindness to become self-deceived. But those who heed it, and zealously
go about the work of separating their sins from them in order to have
the needed graces, will be opening the door of their hearts that the
Dear Saviour may come in and dwell with them. This class you will ever
find in perfect harmony with the testimony of the Spirit of God:'3
Testimonies, p. 257.
We
are told, "Some will not bear this straight testimony. They will
rise up against it, and this is what will cause a shaking among God's
people." (Early Writings, 270; read the entire chapter.)
"Dr.
Kellogg: I don't know anything about that at all, but I know I got hold
of W.C. White, I saw him sitting out on the porch, and I called out to
him.. He said, 'Oh, Brother Kellogg; you can do more than anybody else
to settle this unpleasant time we are having.' I said, What do you mean?
Do you mean I should confess I am a pantheist? I suspect if that is what
you mean you can depend upon it I will not before I will ever do it,
for it is a lie and you know it; it is not the truth and you know it is
not the truth.' Well, but Doctor, you have been saying things that
weaken faith in the Testimonies. You have been sending me things you
ought to have had sense enough to know were not true and could not be
true, and that is what has made trouble.' "The Kellogg File, p.
45
"These
prominent people are going about circulating lies. Mrs. White, herself,
has accused me of forgery, and accused me of lying." The Kellogg
File, p. 102
"They
are adopting that thing; they are endeavoring to put it into their tests
of faith, 'Do you believe the testimonies?' .. and I want to tell you
it is the rock on which this thing is going to split." The
Kellogg File, p. 74.
"Everything
that Sister White writes me cannot be taken exactly as verbal
inspiration; that we have got simply to take the truth of it. A lot of
the things she writes have to be accepted and taken, and what you cannot
act upon in the fear of the Lord, ask the Lord to show you what your
duty is, and do the very best you can to be square and straight with
yourself and with every principle of light and truth you see. / G.W.
Amadon: That is, if the thing harmonizes with your idea of things,
accept it, if not, let it go." The Kellogg File, p. 48.
"W.C.
White manufactures things that are sent out and used as a word from the
Lord when the Lord has not said a word about it, when the Lord has had
nothing at all to do with it, and you yourself have been doing it right
here today. / G.W. Amadon: If his mother tells him, 'You go to my old
correspondence and you copy out certain things where I have spoken with
reference to the Tabernacle,' I cannot see how that is perverting or
misusing the testimonies. / Dr. Kellogg: Those were private letters to
private persons, every one of them, and in not a single instance did she
say, 'The Lord has shown me this.' These were all from personal, private
correspondence with individuals." The Kellogg File, p. 5.
"The
thing has been elevated to a pinnacle where it doesn't belong. The
Lord put this gift into the church, gave Sister White remarkable
insight into spiritual truth, into the question of ethics for the good
of this people, and not to be used as a club for beating people's brains
out; not to be used as a means of boycotting an institution or to hinder
a thing that is good in itself." The Kellogg File, p. 74.
"Brother
Foy said to me when he came up to my office to talk. He said, 'The
testimonies have said what they are.' I said, 'What do you mean by the
testimonies?" I mean everything that is published over Sister
White's name.' I said, 'Some things have been published over her name
that are certainly not straight." The Kellogg File, p. 82.
"Now,
then, Sister White knew from that time on that it wasn't any use sending
me testimonies that were not square; that I would not submit to a
testimony or anything else that was not square, in harmony with the
truth, and that I would not go on cringing down on my knees and say,
'The Lord says I was intimidated: and so confess I was a coward. I
would not do any such thing and I never did do it. Sister White many
times wrote me letters in which she said so and so, and I wrote her that
was not the way of it." The Kellogg File, p. 90.
"I
have told Dr. Stewart just what I have told you here of my position, and
I have written Sister White again and again, and she has been writing
some most vicious things." The Kellogg File, p. 97.
The
above overview will provide you with some idea of why this book should
not be circulated or placed in the hands of our people.
Reading
the "Kellogg File, 1907," one cannot help but wonder about the
great mass of written proof that Kellogg claimed that he had to support
all of his accusations against Ellen White and so many others. Reading
it, one tends to conclude that it simply must be true because he claims
to have this letter of proof and that letter of proof, and more besides.
For
example, at one point he relates how he was tempted at one General
Conference Session to expose the hoax underlying the whole Church to
those in attendance, but hen he kindly thought that he would not do it
because it might injure the faith of some weak souls who might be
present.
"I
was tempted down at Oakland (1903) to get up in the General Conference
there and tell them the whole truth about the whole business; but I
made up my mind I would not do it. I said, 'If I do that, it will just
destroy all the foundation some people have whose faith is based on this
thing.' If I should tell the weak spots they would throw away the whole
thing. I can see the weak spots and still hang onto the strong ones. I
propose to do that thing, and not to throw a stumbling block in any
one's way." The Kellogg File, p. 32.
Now,
either Dr. Kellogg had all that proof that he claimed to have or he did
not have the proof. There was no doubt that he had received many
letters, but could those letters prove his accusations? We think not.
For these two reasons: (1) If he had the proof, he surely would have
published it for all to see. The depth of his hatred and desire for
revenge is obvious throughout this "Kellogg File." (2) At one
point in the "Kellogg File," he gave the whole thing away: He
explained his rationalization for having such powerful written proof
and yet always keeping it hidden out of sight. And this is what it was:
Whenever he was asked for the written proof behind his astounding claims
and accusations, he would simply reply that he had it all under lock
and key and would not reveal it until the General Conference asked that
it all be revealed-and then at that time he would bring it all out.
This
was a most shrewd reply. No organization would be inclined to give such
a request, lest it bring more controversy. Who could know what he had;
he was continually working on accusations and takeover schemes, all
the while denying it to the folk even in the community. All that he was
and did was continually shrouded in mystery.
Yet
he could always talk his accusations and refer to his pile of evidence, and when asked to bring it forth, would reply that if he did so it
might hurt someone, and, besides, the General Conference had not yet
requested that he do so.
"G.W.
Amadon: Brother Kellogg, I don't believe there is a man on the face of
the Lord's earth that has had so many letters and counsels and
instructions and admonitions and encouragements from the Great God as
you have. I don't believe Elder James White had a tithe of them. /Dr.
Kellogg: I have the largest collection of personal things that anybody
in the world has." The Kellogg File, p. 23.
"Dr.
Kellogg: . . If Will is condemned, it is the facts that condemn him. /
G.W. Amadon: I don't think Will would knowingly deceive, cover up, hide,
or do a wrong thing. / Dr. Kellogg: He has got so used to it / G.W.
Amadon: Doctor, that is judging him that he has got used to it. / Dr.
Kellogg: That has been the method of procedure right straight along,
from his father down, and I know it and can give any amount of proof of
it; and if you or the General Conference Committee should give me a
challenge for the proof and you want the proof furnished, I will meet
your challenge. When you want to dispute my word about this thing, and
the General Conference Committee wants to come up and challenge me to do
this thing, I will do it, sir, and the world will hear it; but you will
not get it unless you challenge me; but when you do challenge me you
will get it sure. That is the only condition on which you ever will
get it. If you want the public to know all the facts about this thing
you can have it by asking for it. But I am not going to come out
voluntarily and attack a lot of people that are being fooled and being
bamboozled. If the Lord permits that thing to go on it can go on; I am
not going to interfere with that thing; but it is a miserable,
contemptible game that is being played. I can take no other attitude
about it, and no other position with reference to it except to denounce
the things that I know are untrue, and to say a thing that is not the
truth is a lie. I can do no other thing. / G.W. Amadon: It seems to me
that is a pretty hard thing to say, that we are being fooled, bamboozled
by believing these things are testimonies and so on when they are
not" The Kellogg File, p. 51.
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