Ellen White and Vegetarianism

Chapter 6—The Allegation of Hypocrisy

Was Ellen White a “hypocrite” for urging Seventh-day Adventists to follow vegetarianism, beginning in 1863, while on the other hand she “secretly” ate flesh foods for the next three decades and more? Let us begin by letting Ellen White define the terms: vegetarian, and principle. EWV 22.3

As we have already noted, from W. C. White’s letter to George B. Starr in 1933, “For years the White family had been vegetarians, but not ‘teetotalers.’” ¹ An interesting, and even more illuminating distinction is revealed in a letter Mrs. White wrote in 1894 to Mrs. M. M. J. O’Kavanagh, a non-Adventist active in the cause of temperance in Australia, who had inquired about the position of Adventists as “total abstainers”: EWV 22.4

I am happy to assure you that as a denomination we are in the fullest sense total abstainers from the use of spiritous liquors, wine, beer, [fermented] cider, and also tobacco and all other narcotics.... All are vegetarians, many abstaining wholly from the use of flesh food, while others use it in only the most moderate degree. ²

This statement makes it clear that for Ellen White the term vegetarian applied to those who habitually abstained from eating flesh food, yet were not necessarily total abstainers. As for the term principle, Ellen White frequently used it in her writings in connection with health reform. In 1904, at the age of seventy-six, she reported that she was experiencing better health than “I had in my younger days,” and she attributed this improvement in health to “the principles of health reform.” ³ EWV 23.1

Here now are some further examples of her use of the term principle. In 1897, she wrote, “I present these matters [health reform] before the people, dwelling upon general principles.” ⁴ In 1870, speaking of her response to the health reform vision of 1863, she said, EWV 23.2

I left off these things from principle. I took my stand on health reform from principle.... I moved out from principle, not from impulse.

[And] I have advanced nothing but what I stand to today. ⁵

In 1908 she added: EWV 23.3

It is reported by some that I have not lived up to the principles of health reform, as I have advocated them with my pen. But I can say that so far as my knowledge goes, I have not departed from those principles. ⁶

And the next year (1909), with criticism still persisting, she again defended herself: EWV 23.4

It is reported by some that I have not followed the principles of health reform as I have advocated them with my pen; but I can say that I have been a faithful health reformer. Those who have been members of my family know that this is true. ⁷

The accusation by the critics—of her time as well as ours—is apparently based on the facile assumption that Mrs. White considered vegetarianism a “principle.” That she did not will now be made clear. EWV 24.1

In his book A Prophet Among You, T. Housel Jemison offers three principles of hermeneutics for the interpretation of inspired writings. In the third one, he says, in effect: Every prophet, speaking in his or her professional capacity as a prophet, in the giving of counsel, is doing one of two things; either he or she is (1) enunciating a principle, or (2) applying a principle in a policy statement. Therefore he concludes, “One should try to discover the principle involved in any specific counsel.” ⁸ EWV 24.2

A principle is generally defined as “a basic truth or a general law or doctrine that is used as a basis of reasoning or a guide to action or behavior.” ⁹ Principles, therefore, are unchanging, unvarying rules of human conduct. Principles never change. A policy, on the other hand, is the application of a principle to some immediate, contextual situation. Policies may (and do) change, as the circumstances which call them forth may change. EWV 24.3

That vegetarianism was not a principle with Ellen White is clear from her statement that: EWV 24.4

I have never felt that it was my duty to say that no one should taste meat under any circumstance. To say this ...would be carrying matters to extremes. I have never felt that it was my duty to make sweeping assertions. ¹⁰

This was doubtless one of the main reasons Mrs. White refused to go along with the idea of making vegetarianism a test of church “fellowship” promoted by some of her brethren. ¹¹ On the contrary, while recognizing that EWV 24.5

“swine’s flesh was prohibited by Jesus Christ enshrouded in the billowy cloud” during the Exodus, Ellen White stated emphatically in 1889 that even the eating of pork “is not a test question.” ¹²

Writing to Adventist colporteurs in the same manuscript, she said: “I advise every Sabbathkeeping canvasser to avoid meat eating, not because it is regarded as a sin to eat meat, but because it is not healthful.” EWV 25.1

It is obvious that vegetarianism was not a principle with Christ or with the patriarchs or prophets of Scripture, for they all ate flesh-meats. The Passover required the eating of lamb—and this by divine direction. Christ and His disciples ate fish from Galilee more than once—and in so doing none of them violated principle, and none of them thereby committed sin. EWV 25.2

Vegetarianism for Ellen White was a policy, based upon at least two principles: (1) “Preserve the best health,” ¹³ and (2) “eat that food which is most nourishing,” ¹⁴ doing the very best possible, under every immediate circumstance, to promote life, health, and strength. EWV 25.3

Now Ellen White did apply those principles in an inspired policy statement governing “countries where there are fruits, grains, and nuts in abundance.” In such places, she said quite clearly, “Flesh food is not the right food for God’s people.” ¹⁵ EWV 25.4