The Visions

The Astronomy Vision Convinces Bates—(page 15) It is intimated that inasmuch as Bates back in 1845 had written a tract entitled “The Opening Heavens” relating Lord Rosse’s discoveries of the open space in Orion, it was not strange that Ellen White’s running account of heavenly bodies and Orion as she had a vision in Bates’ presence in 1846 strengthened his confidence. It should be noted that the Bates tract consisted of 39 pages of 44 lines each, and there are but twelve lines on page 8 devoted to a very brief treatment of Lord Rosse’s observations. A few more lines of the Bates pamphlet are given over to one or two other astronomers, but this is all that relates to Orion.CBPH 35.1

What in the vision convinced Joseph Bates that the experience of Ellen White was genuine was that she in vision first began to talk about the planets, giving a glowing description of rosy tinted belts which she saw across the surface of one, and then she described the satellites of other planets. In each case Bates, with his knowledge of astronomy and having studied the stars through a telescope, recognized what she was describing, and he identified certain of the objects by name (Great Second Advent Movement, p. 258). Orion was only a part of what was shown to her. The other matters viewed of planets and satellites are not referred to at all in the Bates pamphlet. So she could hardly be indebted to Bates for the major part of what she was shown in the vision. For fuller documentation see Ellen G. White and Her Critics, pp. 91-101.CBPH 35.2

State in vision: slowed down vital functions—(Pages 19, 20) While the testimony of Martha Amadon who witnessed the health vision of June 6, 1863, is presented (pages 18, 19), there is omitted from this first-hand description of one who often saw Ellen White in vision the unequivocal declaration: “In vision her eyes were open. There was no breath, but there were graceful movements of the shoulders, arms, and hands expressive of what she saw.”CBPH 35.3

The absence of breath is discounted in the book by the statement that:CBPH 35.4

According to the testimony of numerous physicians and curiosity seekers, her vital functions slowed alarmingly, with her heart beating sluggishly and respiration becoming imperceptible.... The two Kellogg doctors, Merritt and John, believed she suffered from catalepsy, which, as the latter described it, “is a nervous state allied with hysteria in which sublime visions are usually experienced. The muscles are set in such a way that ordinary tests fail to show any evidence of respiration, but the application of more delicate tests show there are slight breathing movements sufficient to maintain life.” (Page 19).CBPH 35.5

While we do not hold that the physical phenomena are a “test” of the prophet, we can hardly pass by the distortion presented in this paragraph. Countering such flimsy support for the proposition that the physical phenomena was but a slowing down of bodily functions is the published testimony of many observers, one of which was Elder George I. Butler when as president of the General Conference he wrote in 1874: For nearly thirty years past these visions have been given with greater or less frequency, and have been witnessed by many, oftentimes by unbelievers as well as those believing them.... The time Mrs. White is in this condition has varied from fifteen minutes to one hundred and eighty. During this time the heart and pulse continue to beat, the eyes are always wide open.... They exhibit a pleasant expression. There is no ghastly look or any resemblance of fainting. The brightest light may be suddenly brought near her eyes, or feints made as if to thrust something into the eye, and there is never the slightest wink or change of expression on that account: and it is sometimes hours and even days after she comes out of this condition before she recovers her natural sight. She says it seems to her that she comes back into a dark world, yet her eyesight is in nowise injured by her visions.CBPH 35.6

While she is in vision, her breathing entirely ceases. No breath ever escapes her nostrils or lips when in this condition. This has been proved by many witnesses, among them physicians of skill, and themselves unbelievers in the visions, on some occasions being appointed by a public congregation for the purpose.CBPH 35.7

When she goes into this condition, there is no appearance of swooning or faintness, her face retains its natural color, and the blood circulates as usual. Often she loses her strength temporarily and reclines or sits; but at other times she stands up. She moves her arms gracefully, and often her face is lighted up with radiance as though the glory of Heaven rested upon her. She is utterly unconscious of everything going on around her, while she is in vision, having no knowledge what ever of what is said and done in her presence.—The Review and Herald, June 9, 1874, 43:201.CBPH 35.8

Similar testimony from others could be cited, but the witness is so uniform there is little reason to take the space required.CBPH 35.9

While we would not wish to overemphasize the importance of the physical phenomena, it is one evidence among others that cannot be ignored, nor does the evidence presented in Prophetess of Health look well in the face of incontrovertible testimony of a large number of people, including disbelieving physicians and one of the witnesses cited on this point, Dr. Merritt G. Kellogg.CBPH 35.10

While it is true and can be easily documented that “numerous physicians” testified that her respiration in vision became “imperceptible”—she did not breathe—if there were even one who examined her in vision who testified that “her vital functions slowed alarmingly with her heart beating sluggishly” it has not come to the attention of the White Estate. The testimony before us, uniform in its nature, with reports often based on the examinations of physicians, indicates that although “while in vision her breathing entirely ceases,” “her heart and pulse continue to beat” and “her face retains its natural color.” And she often was noticeably active, walking about the room and speaking in a natural voice. These are hardly the symptoms of “vital functions slowed alarmingly with her heart beating sluggishly.”CBPH 35.11

Then the reader is switched to the unsupported assertion that the visions were the result of “catalepsy” said to be allied to hysteria, at which time while “tests fail to show any evidence of respiration” “the application of more delicate tests show that there are slight breathing movements sufficient to maintain life” (page 19). The intimation is that this was Ellen White’s experience.CBPH 36.1

The line of argument in these two paragraphs deserves careful examination.CBPH 36.2

On the surface the reader is led to believe “numerous physicians” testified that Ellen White’s “vital functions slowed alarmingly with her heart beating sluggishly.” Prophetess of Health cites only one person who ever testified that her heart beat sluggishly during her visions—Merritt Kellogg, and the reference cited for this in Note 32 on page 216 is not the correct one. We do not know the source of this assertion. Merritt and John Harvey Kellogg are introduced as medical witnesses who propose “catalepsy” and related “hysteria” as a cause of the visions, but no reference is made to Merritt Kellogg’s earlier unequivocal testimony reporting his observation of several visions which does not accord with the above. (See his letter quoted on pp. 15-16, this critique.) While it is asserted in footnote 32 on page 216 that “both men witnessed many vision,” there is no known record that Dr. J. H. Kellogg ever saw her in vision, much less examined her in vision.CBPH 36.3

Nor is there evidence that either Dr. W. J. Fairfield or Dr. William Russell, cited as witnesses in the foot notes, ever saw Ellen White in vision. For comments on this see Ellen G. White and Her Critics, pp. 75-81.CBPH 36.4

Ellen White’s personal ambitions—(page 21) Through Chapter One, “A Prophetess is Born,” Ellen White is pictured as being motivated by “personal ambitions.” It is stated:CBPH 36.5

Although somewhat shy, Ellen was not embarrassed by her assignment. Religious work was socially acceptable for a young woman, and she was not without personal ambition. Indeed, she feared that her new responsibility might make her proud. But when an angel assured her that the Lord would preserve her humility, she determined to carry out His will. Only one obstacle stood in her way: the need for a traveling companion... Mr. Harmon had too many mouths to feed at home even to consider chaperoning his daughter on her travels. Her hopes thus thwarted, Ellen once again sank into depression and wished to die. (Emphasis supplied.)CBPH 36.6

The sources cited strongly counter the allegation of her “personal ambition,” and hopes “thwarted.” Coming out of her second vision in which she was told that she must go and relate to others “what had been revealed to her,” she declared that “I was exceedingly troubled” (Life Sketches of Ellen G. White, 69) and then gave the reason:CBPH 36.7

It seemed impossible for me to perform this work that was presented before me; to attempt it seemed certain failure. The trials attending it appeared more than I could endure. How could I, a child in years, go forth from place to place, unfolding to the people the holy truths of God? My heart shrank in terror from the thought.... I coveted death as a release from the responsibilities that were crowding upon me. At length the sweet peace I had so long enjoyed left me, and despair again pressed upon my soul.—Life Sketches of Ellen G. White, 69-70.CBPH 36.8

The experience in which “the angel assured her that the Lord would preserve her humility” came after her experience of sinking into the depression and wishing to die, not before as portrayed in Prophetess of Health and this spoils somewhat the “personal ambition” concept which is no more than an assumption, totally without support in the records.CBPH 36.9

Three decades later, a letter written to J. N. Loughborough strongly undercuts the projection of personal ambition. She wrote:CBPH 36.10

I have felt for years that if I could have my choice and please God as well I would rather die than have a vision, for every vision places me under great responsibility to bear testimonies of reproof and of warning, which has ever been against my feelings, causing me affliction of soul that is inexpressible. Never have I coveted my position, and yet I dare not resist the Spirit of God and seek an easier position.—Letter 2, 1874.CBPH 36.11

Somewhat in the same vein is the statement on page 29, “Her humiliation was over; her prophetic role, now secure. The lessons of this experience [the 1855 recognition of the place of the visions] were not lost on Ellen White, who was now emerging as the dominant force among Sabbatarians. In the future the mere threat of divine displeasure helped to sustain her influence.” It is further stated that, “Through the remainder of Ellen’s life Adventist leaders coveted her approval and submitted, in public at least, to the authority of her testimonies.”CBPH 36.12

What these passages illustrate more than anything else is the author’s inability or unwillingness to take seriously Ellen White’s own understanding of her mission as God’s messenger. It is one thing to dismiss from serious consideration the possibility of supernatural inspiration, it is quite another to fail to recognize that Ellen White’s own faith in her divine mission was unshakable and inescapable. This may seem to some to be an evidence of “personal ambition,” but how would it be possible for one who believed fully in the value and importance of her divine call not to care whether her fellow believers profited from the divine guidance her ministry afforded them? Was she jealous for God or jealous for herself?CBPH 36.13