A Critique of the Book Prophetess of Health

Did Ellen White Backslide on Health Reform

On pages 169-171 a rather bizarre picture is presented and Ellen White is termed “the most prominent backslider of all,” with reference to meat eating. CBPH 78.8

In Ellen White’s vision of June 6, 1863, she was shown something of the dangers of meat eating. “There are but a few animals that are free from disease,” she wrote. Further on she says, “Many [people] die of disease caused wholly by meat eating” (4SG 146, 147). It was not long before she joined the ranks of the vegetarians. CBPH 78.9

In August, 1864, Ellen White reported that she had lived nearly one year without meat (4SG 153, see CDF 482). On March 6, 1869, she declared: “I have not changed my course a particle since I adopted the health reform.... I broke away from everything at once, flesh meat and butter and from three meals.” (Testimonies for the Church 2:371, 372; CDF 43). CBPH 78.10

But circumstances of the early 1870’s such as traveling led her to use some meat occasionally. Her philosophy in regard to diet was that we should use the best food available, prepared in the best and simplest way. The food program in the home could be quite easily coped with, but in traveling in certain areas there were times when she was face to face with difficult dietary situations. CBPH 78.11

We must remember that a hundred years ago knowledge concerning the preservation of fruits (except by drying) was very limited. We must remember that frozen foods were unknown and that adequate refrigeration was rare. We must remember that many of the canned foods we have today were also unknown, and there were no meat substitutes as we now know them, for it was in 1896 they began to make their appearance in Battle Creek. CBPH 78.12

Our records indicate that in 1873 as James and Ellen White were spending a working vacation in the Rocky Mountains, and particularly when they were camping near Grand Lake, they had to do some hunting and some fishing to have food to sustain life. In her diary for October 5, 1873, she wrote: CBPH 78.13

Our provisions have been very low for some days. Many of our supplies have gone.... We expected supplies three days ago certainly, but none have come. Willie went to the lake for water. We heard his gun and found he had shot two ducks. This is really a blessing, for we need something to live upon.—Ms 12, 1873. CBPH 78.14

In January 1884 Ellen White spent some time at the Rural Health Retreat, later known as the St. Helena Sanitarium and Hospital. Of her experience there she wrote: “Often while there I was compelled to eat meat because there was nothing else that I could eat. At times I would be so faint and dizzy for the want of good wholesome food that I fairly reeled through weakness” (Letter 4, 1884). And then she added that the cook had “not made it her study to prepare wholesome dishes in order that flesh meat as a food may become less and less necessary” (Ibid.) CBPH 78.15

Ellen White’s diaries and letters written from Europe indicate that while traveling there from September, 1885, to July, 1887, she often found it necessary to use some meat. She was a guest in a number of countries in another continent, often visiting in the homes of believers and unbelievers, many of whom had not been instructed in regard to health reform and in areas where a variety of foods were not readily available, so while there she found it more or less necessary to eat meat. CBPH 78.16

In a statement published in 1890 she declared: “When I could not obtain the food I needed, I have sometimes eaten a little meat; but I am becoming more and more afraid of it” (Christian Temperance and Bible Hygiene, 118). CBPH 79.1

Two years later she described her situation in Australia in a letter written in January 1892 a few weeks after her arrival: CBPH 79.2

I am suffering more now for want of some one who is experienced in the cooking line, to prepare things I can eat. The cooking here in this country is in every way deficient. Take out the meat, which we seldom use,—and I dare not use it here at all,—and sit at their tables, and if you can sustain your strength, you have an excellent constitution. Food is prepared in such a way that it is not appetizing, but is having the tendency to dry up the desire for food. I would pay a higher price for a cook than for any other part of my work.—Letter 19c, 1892. CBPH 79.3

We must also recognize that because of the pleas of some members of her family, Ellen White would at times allow meat on the table when she herself seldom partook of it. And there were times when after passing through these circumstances she herself grew a bit lax. She was human. So were all the prophets. She reminds us that “the failings and infirmities of the prophets and apostles are all laid bare by the Holy Ghost, who lifts the veil from the human heart.... If they had been without foible they would have been more than human, and our sinful natures would despair of ever reaching such a point of excellence” (Testimonies for the Church 4:12). CBPH 79.4

But we must not overlook the fact that all through these experiences in which she at times used flesh as food Ellen White repeatedly pointed out the dangers of its use and urged a dietary program, both personal and in our sanitariums, which did not include it. She was not, as pictured in the book (pp. 172-3), in and out of the “vegetarian fold.” There was the ideal which could be met in many places, but could not always be met in all places, conditions being what they were at the time. Only a few selected exhibits have been introduced covering twenty or thirty years of experience. CBPH 79.5

Regardless of how others might judge her, it is quite certain that Ellen White when faced with the using of a little meat on rather rare occasions, did not consider herself as departing from the health reform principles. CBPH 79.6

On page 172 Prophetess of Health cites an illustration of Ellen White’s liberalized counsel in which H. C. Miller in 1891 is advised to eat “a little meat two or three times a week.” No information is given as to the circumstances. It may be well to look at some of the missing exhibits which present a more accurate picture of Ellen White’s consistent counsels through the difficult years we are discussing. CBPH 79.7

A few weeks after the duck eating experience in the Rockies in October 1873, Elder and Mrs. White were in California and she on February 15, 1874, reported that since they had been in that state they had dropped meat entirely, “having bought meat once for May Walling while she was sick, but not a penny have we expended for meat since” (Letter 12, 1874). CBPH 79.8

On July 18, 1874, she addressed responsible men at the Health Institute pointing out that many who come for treatment “eat too much and live on flesh of dead animals” (Letter 45, 1874). “It is the duty of the doctors,” she wrote, “To prescribe for these individuals an abstemious diet” (Ibid.). CBPH 79.9

At the same time she was deeply concerned for her son Edson and his wife, Emma. She urged faithfulness to the many principles of health reform. She wrote to them: CBPH 79.10

For your own personal enjoyment in this world I entreat of you both to be health reformers. Emma, educate your appetite. Banish butter, cheese, flesh meats, and every article that is not the most simple and the best calculated to make a healthy quality of blood.—Letter 47a, 1874. CBPH 79.11

In the files for 1874 she describes a vision in which “her angel instructor” seemed to be addressing a group on temperance. Here is what she saw and heard: “You need to be converted,” said he “Your works are not pleasing to God.” CBPH 79.12

Then one of the most solemn addresses was given upon temperance. The subject was taken up from the table. “Here,” said the speaker, “is the appetite created for love of strong liquor. Appetite and passion are the ruling sins of the age. Appetite, the way it is indulged, influences the stomach and excites the animal propensities. The moral powers are depressed and become the slave to appetite. The use of flesh meats stimulates and inflames; the flesh of dead animals produces disease of almost every type and the afflicted think and talk as though God’s providence had something to do with it when the cause of their sufferings was what they placed upon their own tables in butter, in spices, in cheese, in flesh meats and a variety of dishes that are not liquor, which tempt constantly to eat too much.”—Ms 7, 1874. CBPH 79.13

It is not easy for people to change habits of living. At no time have all Seventh-day Adventists accepted all the tenets of health reform. Progress is made and then there is some backsliding. It was so in the 1870’s. Note this diary entry for June 14, 1879. The Whites were on the Wisconsin campground: CBPH 79.14

We took breakfast in the tent adjoining ours and were made sorry to see butter and cheese upon the table. Both are injurious to health. I understood our people had discarded these things, but they are again using them. Health reform is not carried out among our people as it once was. Some are departing from the health reform. I am sad... It seems so hard for some, even for their conscience’ sake, to deny themselves the things that do not tend to health. We felt drawn out to speak to some on this subject. I shall not be clear unless I speak decidedly, for the spirit of self-indulgence will increase unless we take a decided stand. I have had grace given me to present decidedly the subject of health reform. Butter, cheese, flesh meats of dead animals, rich cake and poor cookery create disease and will certainly corrupt the blood, bring disease and suffering, and pervert the discernment. I beseech our people, to consider that health reform is essential and that which we place in our stomachs should be the simple nourishment of good, plainly prepared bread and fruits and grains. CBPH 79.15

I shall have a much sharper testimony to bear on this subject. We must deny perverted appetite. I urge upon our people to learn the art of simplicity in eating. When will our people heed the word of the Lord given to caution them?—Ms 5, 1879. CBPH 80.1

Reference is made in Prophetess of Health, p. 171, to Ellen White’s stand in 1881. She was writing on the proper use of the testimonies on health reform. She dealt with the question of extreme teachings and delineated what should and what should not be made a test: CBPH 80.2

The question whether we shall eat butter, meat, or cheese, is not to be presented to any one as a test, but we are to educate and to show the evils of the things that are objectionable. Those who gather up these things and drive them upon others, do not know what work they are doing. The Word of God has given tests to His people. The keeping of God’s holy law, the Sabbath, is a test, a sign between God and His people throughout their generations forever. Forever this is the burden of the third angel’s message—the commandments of God and the testimony of Jesus Christ. CBPH 80.3

Tea, coffee, tobacco, and alcohol we must present as sinful indulgences. We cannot place on the same ground, meat, eggs, butter, cheese and such articles placed upon the table. These are not to be borne in front, as the burden of our work. The former—tea, coffee, tobacco, beer, wine, and all spirituous liquors—are not to be taken moderately, but discarded. The poisonous narcotics are not to be treated in the same way as the subjects of eggs, butter, and cheese. In the beginning animal food was not designed to be the diet of man. We have every evidence that the flesh of dead animals is dangerous because of disease that is fast becoming universal, because of the curse resting more heavily in consequence of the habits and crimes of man. We are to present the truth. We are to be guarded how to use reason and select those articles of food that will make the very best blood and keep the blood in an unfevered condition.—Ms 5, 1881 (The Review and Herald, June 25, 1959). CBPH 80.4

In The Review and Herald, May 8, 1883, Ellen White in presenting “Practical Thoughts for the Camp Meetings” stressed the importance of an adequate and proper diet on the camp ground. She wrote: CBPH 80.5

The food should be abundant in quantity, and of a good quality. We should not be compelled to live on a meat diet because nothing else is provided to supply its place. The money that is expended in buying meat, would purchase a good variety of fruits, vegetables, and grains. Meat is not essential for health or strength, else the Lord made a mistake when He provided food for Adam and Eve before their fall.—The Review and Herald, May 8, 1883, 60:289. CBPH 80.6

In 1884 she wrote concerning the cook at the Health Institute at St. Helena, California: CBPH 80.7

J has cultivated an appetite for a flesh meat diet, and thinks it is impossible for her to live without this kind of food. And she reasons the same way in regard to others also. J loves meat, and her habits are educating all who connect with the Retreat. CBPH 80.8

We have made efforts to secure the Health Retreat in order that we might use it to promulgate the principles of health reform; but by her cooking, J____ shows that she is not a health reformer.—Letter 4, 1884. CBPH 80.9

To the cook she wrote: CBPH 80.10

I have been calling to mind the light God has given me, and through me to you, on health reform. Have you carefully and prayerfully sought to understand the will of God in these matters? The excuse has been, that the outsiders would have a meat diet, but even if they had some meat, I know, that with care and skill, dishes could be prepared to take the place of meat in a large degree and in a short time they be educated to let the flesh of dead animals alone. But if one performs the cooking whose main dependence is meat, she can and will encourage meat-eating, and the depraved appetite will frame every excuse for this kind of diet. When I saw how matters were going, that if had not meat to cook, she knew not what to provide as a substitute, and that meat was the principal article of diet, I felt that there must be a change at once.—Letter 2, 1884. CBPH 80.11

In this same letter she refers to her own experience: CBPH 80.12

Now as to my own experience: Meat seldom appears on my table: for weeks at a time I would not taste it, and after my appetite had been trained, I grew stronger, and could do better work. When I came to the Retreat, I determined not to taste meat, but I could get scarcely anything else to eat, and therefore ate a little meat. CBPH 80.13

Not a morsel of meat or butter has been on my table since I returned. We have milk, fruit, grains, and vegetables. For a time I lost all desire for food. Like the children of Israel, I hankered after flesh meats. But I firmly refused to have meat bought or cooked. I was weak and trembling, as every one who subsists on meat will be when deprived of the stimulus. But now my appetite has returned, I enjoy bread and fruit, my head is generally clear, and my strength firmer. I have none of the goneness so common with meat eaters. I have had my lesson, and, I hope, learned it well. CBPH 80.14

If we would allow reason to take the place of impulse and love of selfish indulgence, we should not taste of the flesh of dead animals.—Ibid. CBPH 80.15

Then in 1887 writing concerning the dietary program in our sanitariums she declared: CBPH 80.16

The common use of the flesh of dead animals has had a deteriorating influence upon the morals, as well as the physical constitution. Ill health in a variety of forms, if effect could be traced to the cause, would reveal the sure result of flesh eating. The disuse of meats, with healthful dishes nicely prepared to take the place of flesh meats, would place a large number of the sick and suffering ones in a fair way of recovering their health, without the use of drugs.—Ms 22, 1887 (Medical Ministry, 222-3). ⁴ CBPH 80.17

And she continued to write letters of counsel of this character in 1888 and 1890. CBPH 80.18

This is the picture of a woman, who despite occasional difficulties, never departed from the vegetarian fold, but gave a clear and consistent testimony against meat eating all down through the years. CBPH 81.1

The situation between 1874 and 1894, with extensive travel, was, on the part of Ellen White, one of contrast between the ideal and the practical, and this she recognized. CBPH 81.2

In 1894 when she took her stand positively to turn away entirely from meat, it was becoming easier to find foods that would provide the body with adequate nutrition, and there was developing Adventist knowledge in nutritional lines which aided much in this. Dr. John Harvey Kellogg was quite largely responsible for this. He and his associates at Battle Creek through study and experimentation developed wholesome foods from vegetable sources which, with dairy products, would furnish an adequate diet. CBPH 81.3

Of her experience, her son W. C. White wrote in 1935: We were many years vegetarians before the conviction settled upon us that we should be teetotalers. Therefore, from time to time in her journeys from place to place our lunch basket contained some chicken or turkey or tinned tongue. Our well educated cooks of today will say that this is quite unnecessary, but we must never forget that it was some time after this before we had any large number of well educated scientific vegetarian cooks. It was in 1894 that Sister White decided to be a teetotaler, and shortly after that my wife and I decided to join her in this. We have been very faithful and true to our resolutions and have enjoyed very much our experience as teetotalers.—W. C. White (as quoted by A. L. White in a letter to Miss Anna Frazier, Dec. 18, 1935). CBPH 81.4

It may be truthfully said that Ellen White was a vegetarian, but for many years was not a “teetotaler.” We must recognize the very unusual way she was called upon to travel and live and work over long periods of time under circumstances that few people are called upon to travel and work under today. CBPH 81.5

Ellen White, speaking at the General Conference Session of 1909, declared: CBPH 81.6

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.—Testimonies for the Church 9:159. CBPH 81.7