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This is long but good information about the truth behind the Cult | ||
10/3/2008 6:45 pm |
Ellen G White -- the Myth and the Truth by Åsmund Kaspersen A short historical background The Bible and the Spirit of Prophecy" is a well-known phrase among Seventh-day Adventists, and with the phrase "the Spirit of Prophecy" they mean Ellen G. White and her writings. It is hardly an exaggeration to say that without Ellen G. White's influence there would hardly be a Seventh-day Adventist church -- at least not the way we know it today. Ellen Gould Harmon was born on November 26, 1827 and died on July 16, 1915 at the age of 87. In December 1844 she began to have visions, and kept having them until 1884, according to her grandchild Arthur L. White, and she had approx. two thousand visions altogether. After 1884 and unto her death, she had mainly "prophetic dreams" during the night. On August 30, 1846, at the age of 19, Ellen Gould Harmon married James White, who was six years older. This was less than a year after James White had reprimanded two of their former friends for getting married, and in this way "denied their faith (in the shut door)" (The Day star, October 11, 1845). Mr. and Mrs. White participated actively in the years to follow with the formation of the early Adventist church, well supported by EGW's visions. By the time of her death in 1915 she had authored 24 books, 4600 articles, more than 2000 tracts, 6000 manuscripts and 40 000 typewritten pages. Today, more then eighty years after her death, the number of books published under her name have grown to more than sixty. It has been claimed that EGW wrote some 25 million words, and that all the material used was her own, and that nothing is in opposition with the word of God. These are strong words, which most people, including myself, did accept without any further questions. There has been a shortage of faithful Bereans who by their own studies has put EGW's writings to the test under the Bible. The reason, I guess, is that everyone without a doubt accepted the picture of their own prophet as a part of their Adventist upbringing. As a result there was no need for further questions. All the pieces of the puzzle fitted neatly together. There shouldn't be any dissension about the Bible being the clear authority and that the Bible must test everything else that claims divine inspiration. The Adventists are testing other "prophets" by the word of God, but don't want to bring their own prophet under the same test. Non-Adventists are testing Ellen G. White by the Bible, but neither they will neither try their own prophet (if they have any) with the word of God. Both parties claim, when confronted, that "there is no disharmony, it just depends on how you read it". There are quite a few Adventists that through the years have stood up as faithful Bereans and put Ellen G. White to the test by the Word of God. These received neither gratitude nor reward for their discoveries, but were being accused by the prophetess herself to be inspired by satanic spirits. The treatment of A.F. Ballenger is a good example. Several others were put out of the church because they "held to heretical teachings" as it were called. The same apply to members of other churches/denominations who have tried their own "prophets" and teachings by the Word of God and found that a great deal of the propaganda doesn't fit reality. This booklet is intended for the noble Berean. Many no doubt will be offended, while others who are of a nobler spirit will think through what they have been reading. The intention here is to come with objective and well documented facts about the prophetess which the leaders of the Adventist church for different reasons, have been hiding for the rest of the church members. Some leaders have not been familiar with some of the information that has leaked out through the passing of time. For quite a number of years, The White Estate has been muffling a number of uncomfortable truths about Ellen G. White and the fundamental teachings. It was important to keep a right picture of their prophet and of the pioneer-times. It is important that these things that have been hidden in darkness, and which now throw light over both EGW and Adventism from new and surprising angles, now comes to the surface. In this way each individual can evaluate the foundation whereupon he is standing and assure himself that he is building his faith on the right foundation, which is Jesus and his Word, and nothing else. See 1. Cor. 3:11.
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10/3/2008 6:48 pm |
by Å. Kaspersen 1 - Introduction Islam has Mohammed and the Koran, Christian Science has Mary Baker Eddy and her writings, The Mormons have Joseph Smith and the Book of Mormon.The Adventists have Ellen G. White and her writings which with the bound articles, make up a pile some ten feet (3 metres) high. The Bible becomes small and unimportant amongst such a pile of writings. That which is common for many adventists are that they let the writings of their prophet have the last word over the bible when it comes to questions on faith and rule of conduct. Christian Science says that Mary Baker Eddy's "Key to the Scriptures" is an addition to Bible. The Mormons go still further by saying that both the Bible and the book of Mormon are the word of God. In this way we also find the Adventist church, at least the conservative group of the church. Within this last group we also find the ultra-conservative, "historical" adventists with their nostalgic tendencies towards times past and zealous attitude towards all those that don't share their views. It is this group that uses Ellen White both as a Bible and a "mallet" against everything and everyone. For this group, "Ellen White says" is the final word that settles every dispute in any questions of faith and other things. In other words, "her word is the bottom line". My own experiences support this to the full, and I must to this day just deplore that I myself in earlier days also had this attitude. It is just one word that fit this description - fanaticism.The Bible has unfortunately been give the role as a prompter which is good to have as a pre-interpreted text to have as a "foundation" for EGW when needed. Many ultra-conservative groups of adventists on the sideline are using the phrase, "The Bible and the Spirit of Prophecy" as a motto in their work, but put into practise it is the opposite. It Is 95% EGW and 5% bible, if it is that much, and the 5% are always interpreted by the writings of EGW. In this way one gets the Bible to support things it doesn't say. God did not intend that his Word should be used in this way. The figure of the Madonna and "Ellenism" It is an irrefutable fact that the leaders of the Adventist church for years, and especially after the death of EGW in 1915, has built up a front figure with an infallible status, a "picture-prophet" (picture postcard-prophet), if we can use such an expression. This picture we find in the many books about Ellen G. White which has through the years come from our publishing houses, as well as the many illustrations which Adventist artists have made available for the use in standard propaganda. What all these books and writings have in common, is that they give a one-sided, glorified picture of EGW. They also keep silent, or they explain away a row of important things around the prophetess and her associates, as well as a number of visions, dreams, testimonies and writings. Just picture yourself in a case where the Jury is sitting on a pile of documents which undeniably shows that the accused is guilty. These documents are then suppressed during the case, which only builds on more or less dubious "evidence" and "testimony" to the opposite. Is this then a justifiable or valid way of doing a case? This is however how the leaders of the Adventist church for a long time have portrayed the person Ellen G. White and her writings, before the members of the church. The difference is just that the "case" is built on a number of external "evidence" which in a superficial way show that she is innocent. But the jury has all the time been sitting on a pile of documents that show all reason to suspect her of being guilty on a number of points. The White Estate has however kept these documents hidden in respect of the interests of the Adventist church and not to say the least, of an economic nature. This front figure has in the later years however began to show signs of cracks, and the picture postcard has began to fade. This "Ellenism" of the Adventist church has become a sort of pseudo-science which doesn't tolerate (can't bear) closer scrutiny (investigation). New information, new and surprising facts from the pile of documents have started to see the light of day and have began to throw doubts about the credibility of both EGW and the Adventist's fundamental doctrines. This provokes understandably enough some reactions in the conservative group of Adventist. They look at this trend as a fulfilment of the words of EGW herself when she says that in the end time there will be created "a satanic hate against the testimonies", and that there will come those who will tear away our fundamental doctrines, "But we must firmly refuse to be drawn away from the platform of eternal truth, which since 1844 has stood the test. . . . As a people, we are to stand firm on the platform of eternal truth that has withstood test and trial. We are to hold to the sure pillars of our faith. The principles of truth that God has revealed to us are our only true foundation. They have made us what we are. The lapse of time has not lessened their value. . . . The enemy of souls has sought to bring in the supposition that a great reformation was to take place among Seventh-day Adventists, and that this reformation would consist in giving up the doctrines which stand as the pillars of our faith, and engaging in a process of reorganization. . . . Many of our people do not realize how firmly the foundation of our faith has been laid. . . . Shall we not repudiate everything that is not in harmony with this truth?" (Special Testimonies, Series B, No. 2, pp. 50-56.) This is just a foretaste of the many quotes from EGW that goes along the same track. "Many of our people do not realize how firmly the foundation of our faith has been laid," she wrote in the above quote, and "shall we not repudiate everything that is not in harmony with this truth?" In other words: every doctrine must be tried by the Advent message! Where do you find support for this kind of statement in the word of God? How do we handle such a statement when vital points in the advent message - yes, even the foundation itself - under close scrutiny shows that it goes against the word of God? Does God contradict himself? Does God lay down a foundation that goes against his own Word? He certainly doesn't. Something else that the above statement brings out, is that it is the Adventist doctrines that is our "only safe foundation" while The Bible says that no-one can lay another foundation than that which is already laid, and that is Jesus Christ (1 Cor 3:11). The foundation of the church is not a system of more or less biblical doctrines, but Jesus himself. What shall we then throw away? The Adventist message definitely is not the testing probe that should try the Word of God, but rather the Adventist message should be tried by the same Word.The Bible is the only true testing probe by which all doctrines should be tested by. The Adventists use the writings of Ellen White as a last resort when they get on slippery surface and have problems of keeping on their feet - eg. when they want to defend their faith in a convincing way from the Bible. For them Ellen White is a greater authority than The Word Of God, a "yes" and an "Amen" that settles it all. What the Adventist church say about the authority of Ellen G. White What does the Adventist church itself say about the authority of Ellen G. White?During the General Conference in 1980 the creed, or fundamental doctrines of the Adventist church were under revision. One of the revised points had to do with the role of Ellen G. White,, "One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen G. White. As the Lord's messenger, her writings are a continuing and authoritative source of truth and provide for the church comfort, guidance, instruction, and correction They also make clear that the Bible is the standard by which all teaching and experience must be tested." (Adventist Review, May 1, 1980, pp. 25-26.) In 1928 you could read the following in the official paper of the Adventist church, "The writings of Mrs. white were never designed to be an addition to the canon of Scripture. They are, nevertheless, the messages of God to the remnant church and should be received as such, the same as were the messages of the prophets of old. As Samuel was a prophet to Israel in his day, as Jeremiah was a prophet to Israel in the day of the captivity, as John the Baptist came as a special messenger of the Lord to prepare the way for Christ's appearing, so we believe that Mrs. White was a prophet to the church of Christ today. And the same as the messages of the prophets were received in olden times, so her messages should be received at the present time." (Review and Herald, Oct. 4, 1928. Emphasis supplied.) It is all the time being claimed that EGW's writings are not an addition to the Bible, and that it neither should be put alongside the Bible. The above statement reflects the fundamental confusion amongst Adventists about this matter. If the writings of EGW are visions from God, they are of course an addition to the Bible. And if the messages in her writings should be received in the same way as the messages from the old prophets - which are parts of the biblical canon - they will then of course, be on the same level as the Bible, and then they are an addition to the Bible. The above statement is really self-contradictory. The same confusion we find in the book "Seventh Day Adventists Believe", put out in 1988 by the preaching department of the General Conference, "The Writings of Ellen White are not a substitute for Scripture. They cannot be placed on the same level. The Holy Scriptures stand alone, the unique standard by which her and all other writings must be judged and to which they must be subject." (Seventh-Day Adventists Believe, p. 227. Emphasis supplied.) If the writings of EGW were put alongside the messages of Jeremiah, Samuel etc. as the quotation from 1928 expresses, and that they must be received in the same way as the messages of the prophets in the Biblical canon, then EGW must of course be put on the same level as the Bible? Ellen White are being compared with these Old Testament prophets, and since their messages are equal, then I guess they stand on the same level? These statements show the confusion and self-contradiction that is seen and expressed when belief and practice don't agree. On the front page of Adventist Review, June 4, 1992, Ellen White is depicted together with Moses, Deborah and John the Baptist, and the text is saying "A prophet for our time". That Ellen White is put into the fellowship with these biblical prophets on the front cover of the denomination's official paper, show that the Adventist church put her on the same level as the prophets of the Bible. The logical conclusion to this must be that her writings stand on the same level as the Word of God. Albion Fox Ballenger in his time did a thorough biblical study of the "veil" that he showed to a number of the leaders of the Adventist church at that time. Their commentaries were, according to Ballenger himself, "Not one of these brethren attempted to show me my error from the Word. One wrote thus: 'Candor compels me to say that I can find no fault with it from a Bible standpoint. The argument seems to be unassailable.' Another said: 'I have always felt that it was safer to take the interpretation placed upon the Scriptures by the Spirit of Prophecy as manifested through Sister E. G. White rather than to rely upon my own judgment or interpretation.' This last quotation expresses the attitude of all those who have admitted that my position seemed to be supported by the Scriptures, but hesitated to accept it." (A.F. Ballenger, Cast Out for the Cross of Christ. 1909. pp. 106-112. Emphasis supplied.) In other words, when the leaders of the Adventist church were confronted with certain differences between the Bible and the writings of Ellen G. White, and in this way had to make a choice between one or the other, they would then choose the last - the statements of EGW - as conclusive. They admitted that the arguments were irrefutable from a biblical standpoint, but chose to keep to the writings of EGW though these did not agree. In this case the writings of EGW was put above the Word of God. This attitude we also find today in certain Adventist circles. Ellen G. White about her own writings Ellen G. White used some strong expressions (words) about her own writings, "Sister White is not the originator of these books. They contain the instruction that during her life-work God has been giving her. They contain the precious, comforting light that God has graciously given his servant to be given to the world. From their pages this light is to shine into the hearts of men and women, leading them to the Saviour." (Review and Herald, Jan. 20, 1903.) Emphasis supplied.) "While writing the manuscript of 'Great Controversy,' I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind." (Letter 56, 1911.) We will later discover to our surprise that it is very little of the book "The Great Controversy"that comes originally from the pen of Ellen G. White. It is surprisingly enough a shade of truth in the first statement. Ellen G. White was not the source of these books. A great deal of the material was "borrowed" from other authors without references to the original source! But I guess that wasn't what EGW intended to say! What is the "Spirit of Prophecy"? "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." (Rev.12:17.) "And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy." (Rev.19:10.) The sign of the church of God is that it has "the testimony of Jesus". The testimony of Jesus is further defined as "the spirit of prophecy". The Seventh-day Adventists are programmed to read themselves into these verses. They have all of the law of God, they say, and they have "the Spirit of Prophecy", which they refer to Ellen G. White. No one says this clearer than the well known Adventist preacher Joe Crews, "But now let's finish reading this fantastic verse. 'And have the testimony of Jesus Christ.' (Rev 12:17.) Not only will this last-day church arise after 1798 and keep all the Commandmnents, but it will have the testimony of Jesus. But what is the testimony of Jesus? . . . The definition is provided by the word of an angel sent all the way from heaven to explain it to John. 'I am thy fellowservant, and of thy brethren that have the testimony of Jesus: Worship God: for the testimony of Jesus is the spirit of prophecy.' Rev. 19:10. . . .There it is! We know now without a shadow of doubt that the testimony of Jesus is is the Spirit of Prophecy. And this is the third great mark of identity for the last-day true church! . . .The only church fulfilling the prophetic description of the true remnant is the Seventh-day Adventist church. Arising around 1844 this movement of destiny began the predicted program of restoring truth which had been lost or distorted during the Dark Ages. One after another of the original doctrines of Christ and the early church were returned to their former luster and beauty. As the authority of the law and the Sabbath was re-established, God did exactly what he had promised to do: He restored the beautiful Spirit of prophecy to the remnant church. That gift was manifested through the life and teachings of Mrs. Ellen G. White." (Joe Crews, The Search for the True Church. Amazing Facts, 1984, pp. 15, 42-43. Emphasis supplied.) There are found many similar references in the Adventists standard literature. This view the Adventists themselves are accountable for. It is no one else than themselves that interpret these verses in a way like this. There is not found anywhere in the book of Revelation or any other places that "the Spirit of Prophecy" is Ellen G. White. This is both typical Adventist interpretation and sectarian. "The Spirit of Prophecy" is in short The Holy Spirit, which has inspired the Word of God and The prophetic word. "All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness. . ."(2 Tim. 3:16.) "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. . ." (2 Pet. 1:19.) The church of God then has the prophetic word, which they do well in heeding. The book of Revelation itself is called "the prophetic word in this book" (Rev 1:3. 22  .10.1 . There are a number of Old testament prophets in the biblical canon, and the Word of God concludes with a prophetic book. It is "the Spirit of Prophecy" which has inspired these prophets that constitute a portion of the Bible. It is very sectarian to limit "the Spirit of Prophecy" to one certain person in one particular denomination, which is done by the Adventist church in respect to Ellen G. White, at least when it has to do with the last days and "the remnant". The church of God keeps his commandments, as it is written, and they have the prophetic word, The Holy Spirit, and in this conjunction "the Spirit of Prophecy" in the book of Revelation. Is it just the Adventists that have or have had "the Spirit of Prophecy"?In Rev, 20:4 we read, "And I saw thrones, and they sat upon them, and judgment was given unto them: and the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years." (Rev. 20:4.) The testimony (witness) of Jesus is the Spirit of Prophecy. They had suffered a martyr's death on account of the prophetic message they preached. The Adventists say that the Spirit of Prophecy is Ellen White and her writings, consequently the servants of God suffered a martyr's death for the sake of Ellen White. This is the understanding one gets from putting Ellen White into Rev. 19: 10. Is there something wrong here? "The testimony of Jesus is the Spirit of Prophecy" eg. It is the Spirit of Prophecy - the Spirit that stands behind the words of the prophet - that bear the witness of Jesus. "But when the Comforter is come, whom I will send unto you from the Father, [even] the Spirit of truth, which proceedeth from the Father, he shall testify of me. . ." (John 15:26.) This bible verse should make it clear for everyone who bears the testimony of Jesus. It is the Spirit of truth, The comforter. It is The Holy Spirit that bears the testimony of Jesus. The Holy Spirit is the Spirit of Prophecy, the testimony of Jesus.
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10/3/2008 6:53 pm |
by Å. Kaspersen 2 -The visions According to Arthur White, his grandmother experienced about two thousand visions during her lifetime. A considerable number when one consider the biblical prophets and how few of their visions have found their place in the Bible. The Bible is a book of some one thousand pages, while the writings of Ellen G. White comprises more than 60 books, and thousands of articles, manuscripts and letters -- totaling about 100,000 pages, or one hundred Bibles! According to Ellen White and the SDA-denomination, all this material are direct communications from heaven, a "thus saith the Lord". Right from the beginning, and down to this day, the "Spirit of Prophecy" has been a suitable instrument the denomination has been using against its members to keep people in line. Carefully selected quotes shared from pulpits and through official papers, are very useful ways of spiritually guiding the people when there is a need, and this happened quite often. Ellen White's writings are from God, they claim, and who dares to ignore them! Adventists who carry on their own ministry "offside" the SDA-denomination, are in fact the most instrumental in using Ellen White's writings to justify their work, and to condemn their "mother church". They use her writings as a Bible to "prove" everything from French revolutions and Turkish sultans to earthquakes, chewing and number of meals a day. There is a statistic, published by the SDA-denomination (Comprehensive Index to the Writings of Ellen G. White, vol. 3, pp. 2978-2984), which says that during a period of 71 years (1844-1915), there are 188 documented visions, averaging 2.5 visions a year. This is a reduction of 1812 visions from Arthur White's estimated two thousand. Even Arthur White, who launched this number, is unable to document the missing 1812 visions. He stated however, that there exists no complete documentation for all the visions. During the early years, the visions may have been relatively frequent. A few hundred (some claim four hundred) visions are a more reasonable number. Ellen G. Harmon received her first vision in December, 1844. This vision was first published in the Day Star, January 24, 1846, then in the 1846 broadside To The Remnant Scattered Abroad(April 6), and republished in 1847 in the pamphlet A Word to the Little Flock. Later it was edited and put into the book Experience and Views (1851), and later into Early Writings (1882). More on this in chapter 3. In this vision, Ellen White describes among other things, a narrow path extending from earth to the New Jerusalem; a seven day travel from earth to heaven in a cloudy chariot, and Sion's temple on the new earth. According to information which right now are beginning to come to light, Ellen White may have borrowed elements to this vision, and a number of other early visions, from the writings of the Mormon prophet Joseph Smith. More on this later. Most SDA-people are not aware of the fact that Ellen White's prophetic career started out in wild fanaticism. These dark pages of SDA-history have been carefully screened by informed leaders to give room for the myth about the glorious pioneer-time, centered around the adventist madonna Ellen G. White. There is some reason however, to believe that many SDA-leaders are completely ignorant about this less flattering part of their adventist heritage and their revered prophet. In later years, a steady stream of new information from early adventist history has been dug up, forcing quite a number of people to view both Ellen White and early Adventism from new angles. In later life, Ellen White claimed that she and her husband James were busy fighting fanaticism, but hides the fact that both she herself and James were enthusiastic participants in fanatical meetings in the period after the great disappointment in October, 1844. During these fanatical gatherings, the young Ellen Harmon -- the image of Christ, as she was called -- would lie on the floor with a pillow under her head, while she in trance described her visions. How many SDA's have heard about the Atkinson-incident in February/March 1845, where both Ellen Harmon and James White were involved? In fact, the documentation shows that James White was a leader of fanatical groups. Fanaticism In 1986 Bruce Weaver, a graduate student at Andrews University discovered an old newspaper report (legal report), describing the arrest and trial against a man by the name of Israel Dammon, an aquaintance of Ellen White. (Piscataquis Farmer, March 7, 1845, No. 31.) Some are of the opinion that the digging out of this report is one of the most significant discoveries about early adventist history ever being made. For obvious reasons, this old newspaper report will never find its way into the official papers of the SDA-denomination, like Adventist Review. It was, however, published in Adventist Currents, vol. 3, No. 1, April 1988. The glorified image of Ellen White's prophetic call and early writings would begin cracking if this became generally known in the Adventist community. To this time, adventists have to a large extent not been able to produce sources for their early history, other than Ellen White's own accounts, and from EGW-true pioneers. (Also some material from non-EGW true pioneers, which have largely been ignored.) The newspaper-report from 1845 however, where Ellen Harmon, James White, Dorinda Baker and others were involved, gives an unbiased report, and creates some doubt about the reliability of Ellen White's own biographical accounts. In her autobiographical sketches, Ellen White points out that both she and her husband were busy fighting against various forms of fanaticism during the early years of Adventism. However, it now becomes clear that Ellen White herself was heavily involved in bizarre, fanatical activities, in which her "visions" played no insignificant role. After the disappointment on October 22, 1844, the great majority of Millerites returned back to their respective religious denominations. A few -- Ellen Harmon included -- continued their gatherings in private homes. Quite a few of these private gatherings were marked by extreme fanaticism: "Holy kiss", shouting and screaming, promiscuity, bizarre, physical excercises, like crawling on the floor etc. A few, mostly female, "visionaries" were usually present, receiving "visions" during the gatherings. Ellen White (Harmon at that time), travelled around with these fanatics. It is quite possible that she just avoided being arrested during one particular incident (in Orrington, Maine) by fleeing from the place, and it is possible that she in fact was arrested once, together with a Joseph Turner. in Poland, Maine (April, 1845). On February 15, 1845, these extremists were gathered in the home of a James Ayer, in the little town of Atkinson, Maine. The meeting was headed by a former sea captain, Israel Dammon, and two visionaries, Ellen G. Harmon and Dorinda Baker were also present. Here follows some excerpts from the trial in 1845, describing the type of gatherings Ellen and James White were involved in after the disappointment in 1844, "J.W.E. HARVEY, sworn. Have attended their meetings two days and four evenings. First meeting lasted eight days - have known Dammon six weeks - Dammon, White and Hall were leaders. Dammon said the sinners were going to hell in two days. They were hugging and kissing each other - Dammon would lay on the floor, then jump up - they would frequently go into another room. Dammon has no means to support himself that I know of. The meeting appeared very irreligious - have seen him sit on the floor with a woman between his legs and his arms around her. "WM. C. CROSBY, Esq. sworn. I was at the meeting last Saturday night, from about 7 o'clock to 9. There was a woman on the floor who lay on her back with a pillow under her head; she would occasionally arouse up and tell a vision which she said was revealed to her. They would at times all be talking at once, halloing at the top of their voices; some of them said there was too much sin there. After the cessation of the noise, Dammon got up and was more coherent - he complained of those that come there who did not believe in the advent doctrine. At one time Dammon said there was hogs there not belonging to the band, and pointed at me, and said, I mean you, Sir. "LOTON LAMBERT, sworn. They were singing when I arrived - after singing they sat down on the floor - Dammon said a sister had a vision to relate - a woman on the floor then related her vision. Dammon said all other denominations were wicked - they were liars, whoremasters, murderers, &c. - he also run upon all such as were not believers with him. He ordered us off - we did not go. The woman that lay on the floor relating visions, was called by Elder Dammon and others, Imitation of Christ. Dammon called us hogs and devils, and said if he was the owner of the house he would drive us off - the one that they called Imitation of Christ, told Mrs. Woodbury and others, that they must forsake all their friends or go to hell. Imitation of Christ, as they called her, would lay on the floor a while, then rise up and call upon some one and say she had a vision to relate to them, which she would relate; there was one girl that they said must be baptized that night or she must go to hell; she wept bitterly and wanted to see her mother first; they told her she must leave her mother or go to hell - one voice said, let her go to hell. She finally concluded to be baptized. Imitation of Christ told her vision to a cousin of mine, that she must be baptized that night or go to hell - she objected, because she had once been baptized. Imitation of Christ was said to be a woman from Portland. A woman that they called Miss Baker, said the devil was here, and she wanted to see him - she selected me and said, you are the devil, and will go to hell. I told her she want [was not] my judge. Mr. [James] Ayer [Jr., owner of the house] then clinched me and tried to put me out door. I told him we had not come to disturb the meeting. The vision woman called [to] Joel Doore, said he had doubted, and would not be baptized again - she said Br. Doore don't go to hell. Doore kneeled to her feet and prayed. Miss Baker and a man went into the bedroom - subsequently heard a voice in the room hallo Oh! The door was opened - I saw into the room - she was on the bed-he was hold of her; they came out of the bedroom hugging each other, she jumping up and would throw her legs between his. Miss Baker went to Mr. Doore and said, you have refused me before, he said he had - they then kissed each other - she said "that feels good" - just before they went to the water to baptize, Miss Baker went into the bedroom with a man they called Elder White - saw him help her on to the bed - the light was brought out and door closed. I did not see either of them afterwards. Once I was in the other room talking with my cousin. Dammon and others came into the room and stopped our discourse, and called her sister and me the devil. Imitation of Christ lay on the floor during the time they went down to the water to baptize, and she continued on the floor until I left, which was between the hours of 12 and 1 o'clock at night. "WM. C. CROSBY, reexamined. I saw no kissing, but heard about it. I did not stay late, went about 7, left about 9 o'clock. After the visionist called them up she told them they doubted. Her object seemed to be to convince them they must not doubt. Dammon called the churches whoremasters, liars, thieves, scoundrels, wolves in sheep's clothing, murders, &c. He said read the STAR. By spells it was the most noisy assembly I ever attended-there was no order or regularity, nor anything that resembled any other meeting I ever attended - Dammon seemed to have the lead and the most art. I don't say Dammon shouted the loudest; I think some others stronger in the lungs than he. "DEACON JAMES ROWE, sworn. I was at Ayer's a short time last Saturday evening - Elder Dammon found fault with us for coming to his meeting-he spoke of other denominations as Esq. Crosby has just testified - said the church members were the worst people in the world. I have been young, and now am old, and of all the places I ever was in, I never saw such a confusion, not even in a drunken frolic. Dammon stood up on the floor and said, I am going to stand here - and while I stand here, they can't hurt you, neither men nor devils can't hurt you. "JOSEPH MOULTON, sworn. When I went to arrest prisoner, they shut the door against me. Finding I could not gain access to him without, I burst open the door. I went to the prisoner and took him by the hand and told him my business. A number of women jumped on to him - he clung to them, and they to him. So great was the resistance, that I with three assistants, could not get him out. I remained in the house and sent for more help; after they arrived we made a second attempt with the same result - I again sent for more help - after they arrived we overpowered them and got him out door in custody. We were resisted by both men and women. Can't describe the place - it was one continued shout. "JAMES AYER, JR., Affirmed. Saw the woman with a pillow under here head - her name is Miss Ellen Harmon, of Portland. I heard nothing said by her or others about Imitation of Christ. I saw Miss Baker laying on the floor. I saw her fall. Saw Miss Baker and Sister Osborn go into the bedroom - Sister Osborn helped her on to the bed, came out and shut the door. "JOB MOODY, affirmed. I was at meeting Saturday evening. Brother Dammon said in relation to other churches they were bad enough; said they were corrupt; he spoke of the STAR - he did not say they were thieves, &c. I am not certain, but think he said that evening there was exceptions. Sister Harmon would lay on the floor in a trance, and the Lord would reveal their cases to her, and she to them. "JACOB MASON, affirmed. I saw Elder White after Sister Baker went into the bedroom, near Sister Harmon in a trance - some of the time he held her head. She was in a vision, part of the time insensible. Cross-examined. Do not know who it was that went into the bedroom with Sister Baker - he was a stranger to me; he soon came out. Can't say how soon he went in again. I have heard Crosby testify, and think him correct. I thought her visions were from God - she would describe out their cases correct. She described mine correct. I saw kissing out door, but not in the house. A part of the time we sat on the floor - both men and women promiscuously. "JOEL DOORE, affirmed. Reside in Atkinson - Elder Dammon said there was bad characters in the churches; I did no understand him to say all. He preaches louder than most people; no more noisy than common preachers of this faith. The vision woman would lay looking up when she came out of her trance - she would point to someone, and tell them their cases, which she said was from the Lord. She told a number of visions that evening. Brother Gallison's daughter wanted to see her mother before she was baptized, but finally concluded to be baptized without seeing her. Sister Baker got up off the floor, and went to Lambert to talk with him. I saw no more of her, until I heard a noise in the bedroom - they went and got her out, as the other witnesses have stated. Cross-examined. When she kissed me, she said there was light ahead. We believe her (Miss Baker's) visions genuine. We believe Miss Harmon's genuine - it was our understanding that their visions were from God. Miss Hammond [Harmon] told five visions Saturday night. I did not tell any person yesterday that it was necessary to have anyone in the room with her to bring out her trances. Sister Harmon said to my wife and the girls if they did not do as she said, they would go to hell. My wife and Dammon passed across the floor on their hands and knees. Some man did go into the bedroom. Heard Brother Dammon say the gift of healing the sick lay in the church. "J.W.E. HARVEY, called. I have attended the meetings a number of times - I have seen prisoner on the floor with a woman between his legs - I have seen them in groups hugging and kissing one another. I went there once on an errand - Dam[mon] halloed out "Good God Almighty, drive the Devil away." I once saw Elder Hall with his boots off, and the women would go and kiss his feet. One girl made a smack, but did not hit his foot with her lips. Hall said "he that is ashamed of me before men, him will I be ashamed of before my Father and the holy angels." She then gave his feet a number of kisses. (Piscataquis Farmer, March 7, 1845, as related in Adventist Currents, April 1988, article Incident in Atkinson, by Bruce Weaver.) It was during such circumstances, and in surroundings like these, that Ellen G. Harmon received her first visions. One might ask, how many of the biblical prophets received their visions this way? We are to note the following, 1. Most of the witnesses were men of integrity, godly men who were present in court under oath, and who would not commit perjury.2. The witnesses were largely in agreement on most points. There were some disagreement on peripheral points, like who went into the bedrooms with whom, and if Ellen Harmon was called "the image of Christ".3. The hearing took place only two days after the saturday-gathering, when their memories were still fresh. Ellen White's own account In the book Spiritual Gifts, vol. 2, pp. 40-42, Ellen White describes the arrest of Israel Dammon. Compare this version with the hearing of witnesses quoted above. The same incident is being described, "From Exeter we went to Atkinson. One night I was shown something that I did not understand. It was to this effect, that we were to have a trial of our faith. The next day, which was the first day of the week, while I was speaking, two men looked into the window. We were satisfied of their object. They entered and rushed past me to Eld. Damman [sic.].The Spirit of the Lord rested upon him, and his strength was taken away, and he fell to the floor helpless. The officer cried out, "In the name of the State of Maine, lay hold of this man." Two seized his arms, and two his feet, and attempted to drag him from the room. They would move him a few inches only, and then rush out of the house. The power of God was in that room, and the servants of God with their countenances lighted up with his glory, made no resistance. The efforts to take Eld. D. were often repeated with the same effect. The men could not endure the power of God, and it was a relief to them to rush out of the house. Their number increased to twelve, still Eld. D. was held by the power of God about forty minutes, and not all the strength of those men could move him from the floor where he lay helpless. At the same moment we all felt that Eld. D. must go; that God had manifested his power for his glory, and that the name of the Lord would be further glorified in suffering him to be taken from our midst. And those men took him up as easily as they would take up a child, and carried him out." (Spiritual Gifts, Vol. 2, pp. 40-42. Emphasis supplied.) This is one of Ellen Whites glorius tales about the pioneer time. We are, however, to note that her account is in strong variance with sheriff Joseph Moulton's sworn account, "JOSEPH MOULTON, sworn. When I went to arrest prisoner, they shut the door against me. Finding I could not gain access to him without, I burst open the door. I went to the prisoner and took him by the hand and told him my business. A number of women jumped on to him - he clung to them, and they to him. So great was the resistance, that I with three assistants, could not get him out. I remained in the house and sent for more help; after they arrived we made a second attempt with the same result - I again sent for more help - after they arrived we overpowered them and got him out door in custody. We were resisted by both men and women. Can't describe the place - it was one continued shout." (Emphasis supplied.) We are to note that none of the other witnesses argued with the sheriff with respect to his short, concise explanation. He says that both he and his men were being hindered in their business by men and women in the house, and that a "number of women" clung to Israel Dammon. This was definitely not the power of God. Ellen White, however, makes it clear that "the power of God" was present in the house, where Moulton said there was "one continued shout". The faces of God's servants "lighted up with his glory", she says. We are also to note that Israel Dammon at a later time rejected Ellen White's visions. Ellen White also says that "one night I was shown something that I did not understand." We are to note that this very night, Ellen Harmon laid on the floor as enthusiastic participant in this bedlam and related her "visions". At the end of the book Spiritual Gifts, vol. 2, there are some fifteen lists over people who attested to the correctness of Ellen White's accounts in the book. Five of those lists have to do with the Israel Dammon-incident. In those five lists, 61 persons are named, but because there are many repetitions, the number shrinks down to 38 names. There have been made attempts to check out the names by going into the national register for the state of Maine for the year 1850. 28 of the 38 names have been identified. Two persons were already dead at the time when the names inSpiritual Gifts were compiled. It is quite significant that eight of the names were strongly condemned by Ellen White in 1860 for fanaticism -- the same year the names were published! In his book History of the Second Advent Message and Mission, Doctrine and People (1874), pastor Isaac Wellcome tells that most of the people who had signed the lists in Spiritual Gifts, were as involved in fanaticism as Ellen and James White themselves, and that some of them in fact were leaders of fanaticism. (p. 408.) One of the lists in Spiritual Gifts comprises five names, "We bear cheerful testimony to the truthfulness of the statements relative to Elder Dammon, on pages 40, 41 [of Spiritual Gifts 2]. As near as we can recollect we believe the circumstances of his arrest and trial to be fairly stated. Wm. T. Hannaford, James Ayer, Sen., H.A. Hannaford, D.S. Hannaford, Mrs. R.W. Wood." (Spiritual Gifts, Vol. 2, p. 302.) We are to note that none of the five persons named, were present at the Israel Dammon trial. Three of the names are also from the same family. With respect to Mrs. R.W. Wood, she denied very strongly having put her name on such lists, "In a private letter dated May 16, 1888, Mrs. Wood denies that she ever signed this statement and she did not know that her name was attached to it until many years after. She also denies the accuracy of Mrs. White's statements regarding the [Dammon] affair. She was present and remembered the experience very well, and her account does not agree with Mrs. White's account. If they will forge Mrs. Wood's name to a document they would forge other names; therefore we have good reason for doubting the value of their testimonials." (Edward S. Ballenger, Early History of the Seventh-Day Adventist Church. Unpublished manuscript, p. 117. Quoted inAdventist Currents, April 1988, p. 31.) During the trial, it became obvious that Israel Dammon, James White and a Mr. Hall were the leaders of this fanatical group Ellen Harmon and other "visionary" young women mingled with in the "rosy-red pioneer times". Holy laughter In a letter from August, 1850, Ellen White tells about a case of "holy laughter" without connecting it to fanaticism. James White had suddenly become ill, and Ellen and several other sisters were present at his bed, praying for cure, "Sister Harris and Clarissa were set entirely free and they prayed to God with a loud voice. The Spirit caused Clarissa to laugh aloud. James was healed every whit;. . ." (EGW letter to Bro. and Sis. Howland, August 15, 1850. Emphasis supplied. Quoted in Adventist Currents, April 1988, p. 30.) It is strange that Ellen White removed the sentence "The Spirit caused Clarissa to laugh aloud" when she later published this story. Why? Today, we have the so-called "Toronto-Blessing", or "laughter-movement" which is spreading like wildfire. This movement is characterized by the same strange, physical excercises which were manifested by fanatical movements in the 1840's and -50's -- the same kind of fanaticism Ellen White participated in: They crawled on the floor, making bizarre sounds, "holy laughter" etc. We might ask, which kind of spirit propels the "Toronto-blessing"? To all probability the same spirit which propelled the fanatical movements in the 1840's. The manifestations were quite similar. During the Israel Dammon trial, the witness Joel Doore told that he had seen his wife and Israel Dammon "passed across the floor on their hands and knees". It was during this noisy gathering that Ellen Harmon laid on the floor, with a pillow under her head, relating "visions". It was during this same meeting that "the power of God" was manifested, according to the prophetess. We cannot find any parallels in the Bible, at least not at places where the Spirit of God was manifest. A similar incident took place in the home of captain John Megquier in Poland, Maine. This incident was reported in the Norway Advertiser, "They seldom sit in any other position than on the bare floor. . . .A woman, at the meeting he attended, got on her hands and knees, and crept over the floor like a child. A man, in the same position, followed her, butting her occasionally with his head. Another man threw himself at full lenght upon his back on the bed, and presently threewomen crossed him with their bodies." (The Norway Advertiser, March 28, 1845. Quoted in Adventist Currents, April 1988, p. 30.) In her letters from the 1850's, Ellen White mentions several such meetings where she was present, and where strong, physical manifestations were common. James White tells in a letter from 1851 about a "mighty vision", and that Ellen, when she came out of "vision", shouted so loudly that she was taken into a new "vision". In 1847, Ellen tells how she "fell from the chair, unto the floor", while she was taken in "vision", and that Str. Durben shortly after was "struck to the floor" by "the power of God" (letter to Joseph Bates, July 13, 1847). Otis Nichols describes how Ellen White (Harmon) later in 1845 spent four hours resting against the wall in a corner of the room while relating her visions in a "shrill voice". Later, Ellen White corrected the words "shrill voice" to "clear voice". But if we are to judge from the descriptions of the kind of meetings Ellen participated in, "shrill voice" would be a more appropriate word. Lucinda Burdick Lucinda Burdick knew Ellen White very well. Several times she had held Ellen's head in her lap while Ellen was in vision. However, in 1874, Lucinda Burdick gave a lenghty testimony in Isaac Wellcome's book The World Crisis, "I became acquainted with James White and Ellen Harmon (now Mrs. White) early in 1845. At the time of my first acquaintance with them they were in a wild fanaticism, -- used to sit on the floor instead of chairs, and creep around the floor like little children. Such freaks were considered a mark of humility. They were not married, but traveling together." We are to note that this testimony of Lucinda Burdick, who was not present at the Israel Dammon trial, but who at that time became aquainted with James and Ellen White, is in full harmony with the witnesses during the trial. Visions on demand? In her testimony in The World Crisis, Lucinda Burdick tells that Ellen was able to trigger visions when it suited her, "It was ascertained by myself and others who saw her in vision, that she could throw herself into vision when she chose (this she confessed), but that James White could control them, and bring her out when he pleased" (emphasis supplied). Here follows her testimony in its entirety, "I became acquainted with James White and Ellen Harmon (now Mrs. White) early in 1845. At the time of my first acquaintance with them they were in a wild fanaticism, -- used to sit on the floor instead of chairs, and creep around the floor like little children. Such freaks were considered a mark of humility. They were not married, but traveling together. Ellen was having what was called visions: said God had shown her in vision that Jesus Christ arose on the tenth day of the seventh moth, 1844, and shut the door of mercy; had left forever the mediatorial throne; the whole world was doomed and lost, and there never could be another sinner saved. She very soon pretended to see that Saturday must be kept as the Sabbath. Her visions were something new, and there seemed to be first no decided opposition to them in the different churches where they traveled. They caused a great deal of discussion and excitement, and all seemed disposed to investigate. But, after a little while, her visions began to conflict one with the other. It was ascertained by myself and others who saw her in vision, that she could throw herself into vision when she chose (this she confessed), but that James White could control them, and bring her out when he pleased. "There were also many failures. She pretended God showed her things which did not come to pass. At one time she saw that the Lord would come the second time in June 18. There were also many failures. She pretended God showed her things which did not come to pass. At one time she saw that the Lord would come the second time in June 185. [Here the last number is missing. Probably 1851, Ed.] The prophecy was discussed in all the churches, and in a little "shut-door paper" published in Portland, Me. During the summer, after June passed, I heard a friend ask her how she accounted for the vision? She replied that "they told her in the language of Canaan, and she did not understand the language; that it was the next September that the Lord was coming, and the second growth of grass instead of the first in June." "September passed, and many more have passed since, and we have not seen the Lord yet. It soon became evident to all candid persons, that many things must have been "told her in the language of Canaan," or some other which she did not understand, as there were repeated failures. I could mention many which I knew of myself. "Once, when on their way to the eastern part of Maine, she saw that they would have great trouble with the wicked, be put in prison, etc. This they told in the churches as they passed through. When they came back, they said they had a glorious time. Friends asked if they had seen any trouble with the wicked, or prisons? They replied, None at all. People in all the churches soon began to get their eyes open, and came out decidedly against her visions; and, just as soon as they did so, she used to see them "with spots on their garments," as she expressed it. I was personally acquainted with several ministers, whom she saw landed in the kingdom with "Oh! such brilliant crowns, FULL of stars." As soon as they took a stand against the visions, she saw them "doomed, damned, and lost for ever, without hope. "Their traveling together, as they did, before marriage, brought a great scandal upon the cause. People generally felt that such intimacy should not exist between unmarried persons, and begged him to leave Ellen at home, and go himself and preach the gospel. He met them with insult and abuse, declaring that he never would bow to man. The churches all through the State of Maine (which is Ellen's native state) lost confidence in them. There was occasionally here and there a family, or individual, whom they seemed to hold under a kind of mesmeric influence, that stood by by and defended them. They were after awhile married, and worked West, where they were not much known; and perhaps she learned to be more cautious, and have more consistent visions. If these visions which she now has are of God, the first were; and if the first were of God, the door of mercy was close din 1844, and woe to the poor sinners this side of there. We know that God does not lie; and some of them did lie, to my certain knowledge. God does not contradict himself, and her visions have contradicted each other. I have been told that they deny on this coast that she ever saw the door of mercy closed; but there are thousands of living witnesses who know that a blacker lie could not be invented, and I am one of the number." (Isaac Wellcome, The World Crisis, 1874. Emphasis supplied.) Ellen White vehemently denied this testimony of Lucinda Burdick. It becomes claim against claim. However, Lucinda Burdick's testimony was official, while Ellen White's denial was private. Accordingly, the reliability points in favor of Lucinda Burdick because Ellen White never was willing to come out with an official denial of an official testimony. This is quite understandable, because "the Shut Door" was an embarassing episode in her early works and writings. She wanted no more publicity about this matter, because it would damage her reputation as "God's prophet". More on the "Shut Door" in chapter 4. The information on the Israel Dammon trial and the Atkinson-incident was taken from Adventist Currents, vol. 3, No. 1, April 1988. Other visionaries Ellen White was not the only person at that time who had "visions". Ann Lee, who founded the Shakers, claimed to have received visions from God. Like Ellen White, Ann Lee called her visionary messages "testimonies". After Ann Lee's death in 1784, her followers continued to exalt her as the "woman Messiah". They claimed that the first advent of Christ was in the form of a male, therefore the second advent of Christ would have to be in the form of a female, to "maintain balance". In the second half of the 1830's, during the emerging Miller-movement, an epidemic of visions began to spread among young girls in the Shaker-community, "Suddenly some of them began to shake and whirl. In the evening, after they had retired, the senses of three of the children appeared withdrawn from the scenes of time, and absorbed as in a trance. They began to sing, talk about angels, and describe a journey they were making, under spiritual guidance, to heavenly places. The next morning their behavior was normal; but the experience was repeated several times, and when older classes, and finally adult members of the family were affected, it became apparent that the gifts received by Ann Maria Goff and her Shaker sisters were not an isolated phenomenon. . . . An atmosphere of intense expectation was created throughout the whole society: within a few months of its generation, the current of excitement was felt in Canterbury, Enfield (N.H.), Hancock, and as far west as North Union - first, in most instances, by groups of Shaker girls in the impressionable stages of early adolescence. . . . Often they would be struck to the floor, where they lay as dead, or struggling in distress, until someone near lifted them up, when they would begin to speak with great clearness and composure." E.D. Andrews, A People Called Shakers (1963-edition), pp. 152-153. Emphasis supplied. Dover Publications, Inc., New York.) This was in 1837-38, a few years before the Miller-movement began. Compare this with Ellen White's experiences during her first visions, where she fell to the floor, talked about angels and performed journeys, guided by angels, to heavenly places, "And while Sister White was thus speaking, reaching a point in her remarks of most intense solemnity, instantly, and unexpectedly to all present, she was taken off in vision, and fell to the floor." (A.L. White, EGW, Vol. 2, p. 236. Emphasis supplied.) "...a sudden light came upon me. Something that seemed to me like a ball of fire struck me right over the heart. My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels." (Life Sketches (1915-edition), p. 71. Emphasis supplied.) "Sister Durben got up to talk. I felt very, very sad. At length my soul seemed to be in an agony, and while she was talking I fell from my chair to the floor. It was then I had a view of Jesus rising from His mediatorial throne and going to the holiest as Bridegroom to receive His kingdom" (EGW, letter to Joseph Bates, July 13, 1847. Emphasis supplied). "Then another time, there was Foy that had had visions. He had had four visions. He was in a large congregation, very large. He fell right to the floor. I do not know what they were doing in there, whether they were listening to preaching or not. But at any rate he fell to the floor. I do not know how long he was [down] - about three quarters of a hour, I think - and he had all these [visions] before I had them." (Manuscript Release #17, p. 95-96. Emphasis supplied.) "Eld. Damman [Dammon]. The Spirit of the Lord rested upon him, and his strength was taken away, and he fell to the floor helpless" (Spiritual Gifts, vol. 2, p. 40. Emphasis supplied). "I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City." (Early Writings, p. 32. Emphasis supplied.) "The Lord has given me a view of other worlds. Wings were given me, and an angel attended me from the city to a place that was bright and glorious." (Early Writings, p. 39. Emphasis supplied.) "Suddenly her voice broke clear and musical, and we heard the ringing shout, 'Glory to God!' We all looked up, and saw that she was in vision." (Rene Noorbergen, Ellen G. White, Prophet of Destiny. p. 41. Emphasis supplied. Keats Publishing, Inc., 1972.) It is quite obvious that the experiences of Ellen White during her early visions, often coincides with what the Shaker girls experienced during their trances. Both of them were struck to the floor, and began speaking with "clear, singing voice". Both described journeys to heaven, guided by angels. In the Shaker-movement, young girls were struck to the floor during their trances, or visions. This is also common during modern Maria-apparitions, where young girls (why always young girls?) are being struck to the floor and taken into ecstasy. Joanna Southcott Like Ellen White, Joanna Southcott did not have a formal education. In 1792 she proclaimed herself as a prophet and published more than sixty tracts, containing her visions and revelations. She kept the seventh-day sabbath, and like Ellen White she experienced trances and proclaimed the soon returning of Jesus. Like Ellen White, Joanna Southcott made a profitable business with her printed visions and revelations. Joseph Smith The Mormon prophet Joseph Smith began to receive visions and revelations in 1820-23. About 1830 the Mormon Church was organized. Joseph Smith was shot in August, 1844, while in jail. As previously mentioned, source material is now beginning to emerge, indicating that Ellen White may have borrowed material to most of her early visions from Joseph Smith. It is a remarkable fact that several of Smith's books show similarities with Ellen White's writings, but Joseph Smith wrote his books years before Ellen White had her first vision, which was in December, 1844. According to Smith, the Mormons are "the saints", and the other christian denominations are "gentiles". According to Ellen White, the Adventists are "the saints", and the other christian denominations are "Babylon". In the 1840's, visions were popular in the United States, particularly among advocates of the "Shut Door". An afro-american and "Shut Door"-preacher by the name of Houston claimed that God at times spoke to him in visions. During the later part of the Miller-movement, there were so much fanaticism around, that Joshua V.Himes, who was one of the leaders in the Miller-movement, remarked that there was "mesmerism. seven feet deep". It was still worse in Portland, Maine, Ellen White's hometown. According to Himes, it was a "continual, visionary nonsense". In March, 1845, Himes informed William Miller that a Str. Clemons in Portland, Maine, had become "very visionary, and disgusted nearly all the good friends here." Just two weeks later he told that another young woman in Portland, Maine, had received a vision, declaring that Miss Clemons was of the devil. Himes concluded that "things are really bad in Portland" (Ronald Numbers, Prophetess of Health, pp. 16-1 ."Her hometown of Portland, Maine, had been notorious for the 'continual introduction of visionary nonsense' and nothing proved more spontaneous and boundless than charisma. In large camp-meeting crowds or in small meetings in houses or barns, the 'gift of prophecy' poured itself out plentifully. . . .Shouts from the 'slain' were heard everywhere as were sighs from swooners." (Ronald L. Numbers and Jonathan Butler (ed.), The Disappointed, pp. 202-203. The University of Tennessee Press, Knoxville, 1993. "There is no question that Ellen White claimed, and no doubt came to believe firmly, that she received visions and messages directly from God. Today one may wonder why Ellen White was so easily accepted by others as a prophetess. During that period of history, prophets and prophetesses were rather common both in England and America. At this time Joseph Smith was accepted as a prophet, and Mormon missionaries claimed that their church had "the spirit of prophecy." Mary Baker Eddy, also a contemporary of Ellen White's, became the founder and spiritual leader of the Christian Scientists. Billington has pointed out that between 1830 and 1850, "women preachers were popular. Visions and trances were easily accepted." (Molleurus Couperus, The Significance of Ellen White's Head Injury. Adventist Currents, June 1985. Emphasis supplied.) Jemima Wilkinson, who in 1790 founded the "Jerusalem Community", became known because of her visions and religious dreams. Mary Baker Eddy (1821-1910), who founded Christian Science, was another visionary woman in the 1800's. Like Ellen White, she too showed interest in health topics, and her most famous book,Science and Health, has been translated into 16 languages and sold into more than ten million copies. The disciples of Mary Baker Eddy believe that her writings are inspired and inerrant. The second officer on the Titanic, Charles H. Lightoller, claimed that his faith in Christian Science saved him from the shipwreck in 1912. William E. Foy While still a teenager, Ellen Harmon had met two Millerites she both reckoned as prophets. The mulatto William E. Foy claimed to have received two visions from God in 1842, which he later published in a little book, The Christian Experience of William E. Foy (1845). Hazen Foss, who was brother-in-law to Ellen White's sister Mary, also claimed to have had visions. In 1844, Ellen Harmon was present during a meeting where Wm. Foy was relating his visions. Some time after the disappointment on October 22, 1844, a meeting was being held east of Portland, Maine, at which Ellen Harmon related her first vision (which she received in December, 1844). She was not aware of the fact that William Foy was present until he arose and declared that this was exactly what he had seen in his own visions. However, Ellen White had been listening to Foy relating his visions before she herself received similar visions, "Then another time, there was Foy that had had visions. He had had four visions. He was in a large congregation, very large. He fell right to the floor. I do not know what they were doing in there, whether they were listening to preaching or not. But at any rate he fell to the floor. I do not know how long he was [down] -- about three quarters of a hour, I think -- and he had all these [visions] before I had them. They were written out and published, and it is queer that I cannot find them in any of my books. But we have moved so many times. He had four." (Manuscript Release #17, p. 95-96. Emphasis supplied.) Here is an example of Foy's visions, "Behind the angel I beheld countless millions of bright chariots. Each chariot had four wings like flaming fire and an angel followed after the chariot, and the wings of the angel cried as one voice saying 'holy'." (William Ellis Foy, The Christian Experience of William E. Foy (1845). p. 18.) Ellen White, "And as the chariot rolled upward, the wheels cried, 'Holy,' and the wings, as they moved, cried, 'Holy,' and the retinue of holy angels around the cloud cried, 'Holy, holy, holy, Lord God Almighty!'" (Early Writings, p. 35.) Here is another example, "Those who eat of the fruit of this tree return to earth no more." (Foy, p. 14.) Ellen White, "Those who eat of the fruit of this land, go back to earth no more." (A Word to the Little Flock, p. 17. The Day Star, Jan. 24, 1846.) Ellen White says that William Foy had his visions before she herself got them, and that she was familiar with his visions. It is therefore quite possible that she, in addition to having borrowed from Joseph Smith, also borrowed material from William E. Foy as basis for her first visions. But why do Adventists claim that William Foy "said no" to God, and that the task was given to Hazen Foss, who also "said no", and that the task therefore was given to "the tender vessel", Ellen Harmon, who "said yes"? The plain fact is that William Foy did not say "no". He travelled around, relating his visions, and published them as a booklet in 1845. The Adventist claim that he "said no" to God, is no more than a myth. The time for beginning the sabbath The Seventh-day Adventists got their teachings on the seventh-day sabbath from Joseph Bates, who in 1846 had been publishing the tract The Seventh-Day Sabbath a Perpetual Sign. Joseph Bates also teached that the sabbath should be kept from six PM to six AM. Both Ellen White and a majority of other Adventists at that time adopted Bates' view on this point. A number of years later (1855), both she and other Adventists adopted the "sunset-principle", based on "revelation". In other words, it was a "progressive light" in regards to this matter. This is strange, when one consider that people like the Seventh-Day Baptists both had the seventh-day sabbath and the sunset-principle established long before there were any Seventh-Day Adventist around. The first Seventh-Day Baptist church was established in Amerika in 1671! Revised picture Perhaps some will take offence of what they have been reading so far, and some ultra-conservative Adventists may probably regard the information on Israel Dammon as sheer blasphemy. However, I am not the originator of this information. It is well-documented history, but somewhat in variance with Ellen White's own glorified account. I am just the informant, and can in no way be responsible for how certain people will react when they learn the truth. Truth can be extremely hard to digest at times, and people who have lived for years under a myth, will have problems digesting truth at all! After the disappointment in October, 1844, the Miller-movement ended in wild fanaticism for a number of people, and Ellen Harmon and James White mingled with such people. It was under those circumstances that the foundation was laid for her later career and her visions and revelations. James White did a good job in travelling around, promoting the young Ellen G. Harmon. "Her hometown of Portland, Maine, had been notorious for the 'continual introduction of visionary nonsense. . . . In large camp-meeting crowds or in small meetings in houses or barns, the 'gift of prophecy' poured itself out plentifully. . . .Shouts from the 'slain' were heard everywhere as were sighs from swooners Ellen might have faded into this inchoate charismatic background and entirely disappeared had not James White married her, in August of 1846, and served not only as her husband and protector, but her promoter and publisher." (R.L. Numbers and J.M. Butler (ed.), The Disappointed, pp. 202-203. The University of Tennessee Press, Knoxville, 1993.) We feel confident that this is an exact statement. There were many visionary young women in the state of Maine at that time, also within Ellen Harmon's own circle, but all these young women are completely forgotten today. They did not have the advantage of being married to an excellent promoter and organizer like James White. No one knows today what visionaries within Ellen Harmon's circle, like Dorinda Baker, saw in their visions, but during the Israel Dammon trial, the witness Joel Doore stated that they believed that both Ellen Harmon's and Dorinda Baker's visions were from God. It should be quite obvious that the picture of early adventism and Ellen White's visions the SDA-denomination has been promoting through its official writings, does not square up with the documented facts that have come to light in recent years. I doubt if current, conservative Adventists who are reared in the myth, would feel comfortable during house-meetings like those Ellen Harmon, James White, Israel Dammon and other "pioneers" took part in -- even if "the power of God" rested over such meetings. Maybe they would be forced to revise their view of the adventist prophet, if they saw her laying on the floor in the dimly lit room, amidst din and noise from living room and bed rooms, while she related her visions. I do not say that this was common practise all the time, and at all places, but that this was more common than we have believed. There are no written accounts of all house-meetings that took place at that time. But a number of leaders in the SDA-denomination have been acquainted with the documentation available through a number of years, and in spite of that, still perpetuate the myths.
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by Å. Kaspersen 3 -Dubious visions In 1875, Ellen White wrote about "a young man" who had appeared to her for 26 years in her "visions" and "dreams". "The following night I dreamed that a young man of noble appearance came into the room where I was, immediately after I had been speaking. This same person has appeared before me in important dreams to instruct me from time to time during the past twenty-six years." (Signs of the Times, Nov. 11, 1875; Counsels on Health, p. 465. Emphasis supplied.) This was probably her "accompanying angel" she quite often mentions in her writings. 26 years backwards from 1875 leads us to 1849, a time when Ellen White and other early Adventists still were involved in fanaticism and "Shut Door" errors. Who was this "young man" if he was real at all? There's no doubt that he sometimes showed her false visions, failed prophecies and messages which did not come to pass. If so, he was definitely not an angel from God. Ellen White often refers to this "young man" as "my accompanying angel": "My accompanying angel bade me...", "I asked my accompanying angel", "said my accompanying angel..." "The angel of God pointed..." etc. (Early Writings, p. 45,77,243; Testimonies, vol 4, p. 306 etc.). In the book Early Writings, Ellen White often refers to the "angel" who spoke to her, and it is quite strange that in one vision, this angel spoke to her in modern English (you, your, p. 20,40,77), while in other visions the same angel spoke to her in King James English (ye, thee, p. 50,52,62,64,66,73 etc.). And in one particular vision, the angel spoke to her both in modern English and King James English (you,ye, p. 64,119). Ellen White says (Letter 56, 1911) that she often felt the presence of God's angels while she was in the progress of writing the book The Great Controversy. It is, however, an established and incontrovertible fact that very little material in this book is original with Ellen White. The book is to a large degree compiled ("plagiarized") from various sources. It is difficult to imagine holy angels from God surrounding Ellen White while she practiced her literary kleptomania and stole material from other authors without giving them credit, in order to publish it under her own name. Does God sanction such practice? Who was this "young man", the "accompanying angel" who followed Ellen White through most of her life. It is quite possible that he was fictitious, an imaginary person who Ellen White "saw" during her trances. Fragrance of roses Nowhere does the Bible tell us that the prophets sensed the fragrance of flowers during their visions. Ellen White, however, experienced such phenomena from time to time during her "visions", "At the home of Brother Hicks, where she was entertained, she was visited by an old lady who was violently opposed in her Christian life by her husband. This interview lasted an hour. After this, weary, weak, and perplexed, she thought to retire to her room and pray. Climbing the stairs, she knelt by the bed, and before the first word of petition had been offered she felt that the room was filled with the fragrance of roses. Looking up to see whence the fragrance came, she saw the room flooded with a soft, silvery light. Instantly her pain and weariness disappeared. The perplexity and discouragement of mind vanished, and hope and comfort and peace filled her heart. Then, losing all consciousness regarding her surroundings, she was shown in vision many things relating to the progress of the cause in different parts of the world, and the conditions which were helping or hindering the work." (Life Sketches (1915-edition), p. 310. Emphasis supplied.) This incident happened in 1890. It is remarkable that such incidents, connected with lights and fragrance of roses, often occur within psychic phenomena and spiritism. Also during Maria-apparitions, those who are in trance often sense the fragrance of roses. It has also been reported that patients suffering from certain epileptic disorders sense the fragrance of flowers during their seizures. False visions Ellen White has described several visions which thinking persons in no way can accept as genuine visions from God. One of these visions was triggered after one of her literary assistants in Australia, Francis Eugenia Bolton ("Fannie") complained to Dr. Merritt G. Kellogg that she constantly wrote articles for Ellen White, which subsequently were published in the Review under the name of Ellen White as a "Thus saith the Lord". "I want to tell you that I am greatly distressed over this matter for I feel that I am acting a deceptive part. The people are being deceived about the inspiration of what I write. I feel that it is a great wrong that any thing which I write should go out as under Sister White's name, as an article specially inspired of God. What I write should go out over my own signature then credit would be given where credit belongs." (Merritt G. Kellogg, A Statement (190 .)But when Ellen White learned that Fannie had discovered her working-methods, she became very angry and received a convenient "vision", according to what she told G.B. Starr, "There appeared a chariot of gold and horses of silver above me, and Jesus, in royal majesty, was seated in the chariot.... Then there came the words rolling down over the clouds from the chariot from the lips of Jesus, 'Fannie Bolton is your adversary! Fanny Bolton is your adversary!' repeated three times." (EGW letter to Marian Davis, Oct. 29, 1895; Letter 102, 1895, p. 42.) And she further told that, "I had the same vision seven years ago, when my niece Mary McClough was on my writings." Ellen White could not in any way bear that other people pointed their finger at her writings, suggesting that something was wrong. In such cases she did not shrink from swearing false in the name of the Lord, claiming "heavenly visions" as support for her dishonesty. These are strong words, but fully justifiable, according to the documentation available. It is a serious matter to make Jesus an accomplice in dishonesty. Ellen White fired Fannie Bolton and sent her back to America. Now what did the secretary do which made Jesus come down from heaven in a golden chariot pulled by silvery horses, shouting three times that Fannie Bolton was an enemy of EGW? She had simply aired her concern to Dr. Merritt Kellogg about Ellen's methods of working and plagiarism. At this time the book Desire of Ages was published (189 , a book plagiarized almost in its entirety from other authors. No wonder that Arthur G. Daniells, the president of the General Conference from 1901 to 1922, remarked during the Bible Conference in 1919, that when he was in Australia and saw how Desire of Ages came into being, he almost lost his faith and had to change his views on a number of things. More on this conference later.Do we as normal, sensible persons really believe that the above mentioned visions about golden chariots etc. were genuine visions from God? Is God a defender of unjustice, lies and dishonest methods? Of course not. This vision was simply a false vision triggered by Ellen White's state of mind against Fannie Bolton. This is not the way God works. On one occasion Ellen White slapped Fannie bolton in her face because she had mentioned this plagiarism. Dr. John Harvey Kellogg tells, "Fanny Bolton was with her at that time. A year or two later she returned to Battle Creek. She left Mrs. White who incorporated in one of her books something she had herself written and without giving her credit. She said Mrs. White was in the habit of doing this, coping from various other books, so that she and Mary Ann Davis had to go over the material and transpose sentences and change paragraphs and in otherwise endeavor to hide the piracy. She spoke to Mrs. White about it and objected to having her own manuscript used without credit. Mrs. White was very angry and slapped her face. She mentioned the circumstance to one of the preachers and was forthwith dismissed from Mrs. White's employ and came back to America." (J.H. Kellogg to E.S. Ballenger, Jan. 9, 1936. Emphasis supplied.) The Chicago incident In 1900, the last of Ellen White's Australian years, she sent out a false vision which later would prove an embarassment both to herself and others. She had been reading an article in a newspaper which proved to be untrue. This article claimed that Dr. John Harvey Kellogg had been spending several thousand dollars to erect a poor peoples home in Chicago. Based on this sensational newspaper article, Ellen White had a "vision" in which a sheet of paper was presented to her, presumably by the "young man". She sent this "vision" and a testimony to Dr. Kellogg in America. Eight years later (190 , one year after Dr. J.H. Kellogg had been disfellowshipped from the Battle Creek Church, Dr. Merritt G. Kellogg (half-brother of John Harvey) wrote a statement about the Chicago-incident,"She [Ellen White] then told me that whenever she asked Dr J. H. Kellogg to have the Sanitarium send her money he always replied that they could not because of their heavy indebtedness. This, said Mrs. White was not the truth, Dr Kellogg lied to me about this matter, for at the very time when I was pleading with him so hard for money he was spending thousands upon thousands of dollars of the Sanitariums earnings in building up and carrying on the work which he is doing in Chicago, for the unworthy poor, a work which God has never called him to do. "To this I replied, "Sister White I am confident that you are laboring under a mistake in this matter, for the following reasons, 1st, the charter of the Battle Creek Sanitarium forbids the use of its earnings outside of the State. That Sanitarium has no state, county, or city tax to pay on the ground that it is a charitable institution whose charities are to be expended wholly within the state of Michigan. 2nd, I am informed that the money used by Dr J.H. Kellogg in carrying on that Chicago work, is taken wholly from means donated for that special work, and that it came very largely from people outside of the Seventh Day Adventist Denomination. The following morning Sister White told me that I was mistaken in my view of the matter we had been discussing. Said she, "I have the proof right here that Dr Kellogg lied to me when he said the Sanitarium could not send me money I asked for. I have the proof that at that very time he was spending thousands of dollars of Sanitarium money in Chicago. She then handed me a copy of a New York paper "The Observer" I think, in which there was an article which purported to give a flattering account of a work conducted by Dr J.H. Kellogg for the poor of Chicago, whose homes were in the slums of that City. The article represented Dr Kellogg as a great philanthropist, said that he had expended much of his own private means in that work, and many thousand dollars of the Battle Creek Sanitarium's money. It further stated that the B. C. Sanitarium intended to keep right on spending many thousand dollars every year in that work." "After reading the article through I said, "Sister White you must not place much confidence in the statements contained in this paper, for it is quite evident that the writer of the article which you asked me to read is either a newspaper reporter who seeks to make a sensational article, or a person who has a scheme of his own which he seeks to promote by means of the article. I know Dr J. H. Kellogg too well to believe that he would knowingly allow any such flattering stuff to be published, about either himself or his work in Chicago. I do not think he ever saw, or knew anything about this article until after it was published, if he had known anything of it. "To this Mrs. White replied with some warmth, "I know what I am talking about. That article was written by your brother's own man, the man who always travels with him to do his writing. Your brother knew all about that article before it was published for he directed the writing of it, and it was published by his order." "I again endeavored to show Sister White that she held a mistaken view of the matter but she closed my mouth by declaring with much warmth that she was not mistaken, that she knew where of she was speaking. She then exclaimed, "your brother has been expending vast sums of money in the erection of buildings and in caring on a work in Chicago to which God has never called him. It was his duty, and the duty of the Battle Creek Sanitarium to help us in establishing a Sanitarium here in Australia. He has always plead poverty and indebtedness as an excuse for not helping us, yet he has spent thousands in his own work in Chicago. A work which God never required at his hand. He has become exalted like Nebuchadnezzar, and like Nebuchadnezzar he must be humbled." (M.G. Kellogg, A Statement (190 . Emphasis supplied).A few months later, Dr. M.G. Kellogg learned that his brother had received two letters from Ellen White, accusing him (J.H. Kellogg) of having been spening several thousand dollars in Chicago. In 1906, Meritt Kellogg went to W.C. White, who showed him these letters. In these "testimonies" Ellen White made the claim of having seen in a vision a large building in Chicago, and that a sheet of paper was held before her, on which was written, "Consumers not producers" and rows of figures showing how much money had been wasted. These "testimonies" had been written in Australia in 1900. Dr. J.H. Kellogg refused to accept them because they were not true. "When W.C. White told me this in explanation of the testimony which accused Dr. Kellogg of having squandered the Lord's money in erecting large buildings. I asked him if he thought it was fair treatment to accuse Dr J.H.K. with apostasy and rebellion because he did not acknowledge as true a testimony which accused him of having done what he had not done nor even contemplated doing a testimony based on a dream or night vision which Mrs. White said she misunderstood. W.C. White refused to give me any reply to this question. I then said, Bro White, just put yourself in Dr H. H. Kelloggs place, how would you have felt? What would you have thought? What would you have said? How would you have acted? Had you received such a testimony and then been compelled to wait two years, for any kind of an explanation, and then to receive such an explanation as you give to Dr Stewart here in 1906.W.C. White could not answer these questions. . . . The third and chief thing which, in my opinion, contributed most to the persecution of Dr J.H. Kellogg and his final expulsion from the church, was the fact that Mrs. White had sent him, as a testimony from God a charge that was not true, in any particular, a charge that was based on a dream which came to her as a result of reading the newspaper article concerning his work in Chicago and as a result of having seen in some of our denominational papers, a cut of the rented building in which the work in Chicago was conducted. Having made a mistake which she could not satisfactory explain or correct she and others then made the mistake of trying to humble the Doctor and bring him to terms by seeking to destroy his influence, by proclaiming him a pantheist, a hypnotized and a dangerous person. Not satisfied with this they sought to cripple the Sanitarium in its work by an endeavor to prevent it from getting nurses to care for the patients, by circulating all manner of vilifying stories about the Doctor and his helpers." (M.G. Kellogg, A Statement (190 . Emphasis supplied.)This incident put Dr. J.H. Kellogg into great embarassment. He knew that Ellen White claimed heavenly visions for something that was not true. In 1903, she wrote a letter to the doctor, "Repeatedly it has been shown me that in many cases you have worded upon minds to undermine confidence in the Testimonies. They must not be left to retain impressions that have been made on their minds, as, after receiving a Testimony of reproof from me, you have said, 'somebody has told her these things, but they are not so. "Over and over again you have told others how I once sent you a testimony reproving you for erecting a large building in Chicago, before any such building had been erected there. In the visions of the night a view of a large building was presented to me. I thought that it had been erected, and wrote you immediately in regard to the matter. I learned afterward that the building which I saw had not been put up. "When you received my letter, you were perplexed, and you said, 'Someone has misinformed Sister White regarding our work.' But no mortal man had ever written to me or told me that this building had been put up. It was presented to me in vision. If this view had not been given me, and if I had not written to you about the matter, an effort would have been made to erect such a building in Chicago, a place in which the Lord has said that we are not to put up large buildings. At the time when the vision was given, influences were working for the erection of such a building. The message was received in time to prevent the development of the plans and the carrying out of the project. "You should have had discernment to see that the Lord worked in this matter. The very feature of the message that perplexed you should have been received as an evidence that my information came from a higher source than human lips. But instead, you have over and over again related your version of the matter, saying that some one must have told me a falsehood." (EGW to J.H. Kellogg, Oct. 28, 1903. Emphasis supplied.) We are to note that Ellen White admitted having had visions in which she was shown that Dr. Kellogg had erected a large building in Chicago, and that a sheet of paper was presented to her, showing how much money had been spent. There is good reason to believe that it was "the young man", "my accompanying angel" who showed her these figures which were not true. Merritt Kellogg told Ellen White that she must have misunderstood, after having read an article in a newspaper while she was in Australia. This newspaper article was the source of Ellen White's "vision". She became angry and told M.G. Kellogg that she "knew what she was talking about". She bore false witness against another person - Dr. John Harvey Kellogg, in his absence, while his brother was listening to. It took her two years to figure out how to "save" herself from the blunder. The 1903 letter to Dr. Kellogg is an attempt in that direction. At this time Ellen White accused Dr. Kellogg for having "rejected" the Testimonies. However, in 1899, one year before she "saw" the Chicago-building, she stated that he had not rejected the Testimonies (see the paragraph on Dr. Kellogg later in this chapter). The truth was simply that Dr. Kellogg could not accept the "Testimony" regarding the Chicago-building because he knew that it was not true. This triggered Ellen White's ire, as always when somebody would not accept her messages, and she accused Dr. Kellogg of being an apostate who did not "believe the Testimonies". Ellen White emphazised that she got her information directly from heaven, and not from any mortal man. This was not true. It was the false newspaper-article from 1900 which was the source for her false vision. She never apologized to Dr. Kellogg for having lied on him and having put him into an embarassing situation. In 1906, Dr. Kellogg wrote a letter to G.I. Butler, "Six weeks before the General Conference of 1901 I had a frank talk with Eld. Daniells, W. C. White and with Sister White herself, with relation to the things she had written me. I told her plainly that the things she had written me were not the truth; that she had been misinformed; and I asked her to furnish me evidence of the truth of some of the things she had written. I have never retracted one word of what I said to her, and I can not, because I said nothing but the truth. I did not accuse her of misrepresentation, but that she had based her statements on wrong information. She said to me, "You have taken money from the Sanitarium to erect buildings in Chicago to harbor the unworthy poor." I asked her to show me the buildings. What would you say my friend, if a charge of that sort were brought against you?" (J.H. Kellogg to G.I. Butler, March 16, 1906. Emphasis supplied.) Because Dr. Kellogg would not accept this vision and testimony as genuine, and rightly so, he was accused by the prophet of "rejecting the Testimonies". It is quite serious that EGW never apologized to other people for the embarassing situations she led them into by accusing them for having done things they were not guilty of. In this case she makes God an accuser of the brethren. It is a serious matter indeed to accuse other people for things they were not guilty of, but it is far more serious sending out a false accusation as a "vision from God", pretending it to be a "thus saith the Lord!" The Salamanca vision On November 3, 1890, Ellen White allegedly received | ||
