W. S. Sadler & Co.

William S. Sadler (1875-1969)
Lena Sadler (1875-1939)

William S. Sadler, MD - (1914)

Lena K. Sadler, MD - (1914)

 

They were associated with the Kellogg's City Mission and the Urantia Movement

WAS THE BOOK OF URANTIA A CULT?

THE DREAMS

4-4-10 - DREAM - I was with 3 other women and we entered a very large church from the left back door.  The church was darkened but full of people. Only a couple of candles were lit up in front.  Two of the women stayed in the back of the left aisle with their hands clasped in front of them, and I and my female companion went down the aisle together in tandem - walking up the aisle with our hands clasped in front of us.  Near the front of the church we had to climb several steps that were on the left and stand on a platform, awaiting our turn to be confirmed. 

We then went into a small ante-room where several people were sitting on chairs - maybe it was like a baby crying room, or a room where old people went to cool off or something if they couldn't handle the crowd.  But we stood up on this platform above them, with a door between us and the church, waiting our turn.

The woman I was with was a tall blonde, buxom, and she was not happy being cooped up in this little room, and talked out loud how unhappy she was to have to wait.  I shushed her, telling her the room was not soundproof, and we could hear the pastor confirming the first two people.

We then opened the door and went out onto the church side of the door, still on the platform, my companion fell off into the aisle below it and crashed into the seats with a huge noise.

I looked to see if she was being helped, and it looked like a couple people were attempting to see if she was okay, but she was a very large woman, with a will of her own and she didn't like being coddled.  Even when I got down there to her side and helped her sit up slowly in case her neck or back had been injured.  She didn't want our help, and when she stood up, she called up to the pastor and said to him, "I really don't like the use of the letters  ccc or ss in the ceremony because it sounds too Nazi and snake-like." 

Whether we finished the ceremony or not, I'm not certain, but in a few minutes, we were in a large schoolroom, where a thin man in a grey tweed suit, looking like they did in the 1920's or so and he was showing us around the area where his company's displays were, and he said to me, as he showed me a pamphlet with fancy writing on it, that said "W. S. Sadler" on it and told me, "and then I went to work for W. S. Sadler and Co."

I woke up at that point, wondering who the man really was.

 

Sadler Biography

DREAM 2:   I saw a bride in the darkened church, and the groom with a white carnation as a boutonniere was by her side as they walked down the aisle together and the dream voice-over said, "I was the wife of Wilfred Kellogg who was given the book of Urantia live."

Anna and Wilfred Kellogg-1942

Anna Bell Kellogg and Wilfred Custer Kellogg (1942)

--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------

http://www.world-destiny.org/birth/apncF.pdf 
Apparently a Bible Missionary College, started about 1883 in Illinois to do nursing and philanthropic work with a Bible based missionary status.

1913 Faith and Fear : or the Mind in Health and Disease, WS Sadler, illustrated. ...

W. S. Sadler wrote a book about headaches, backaches and constipation in 1936

W. S. Sadler wrote a book named The Theory and Practice of Psychiatry in 1938

W S SADLER) [n|1938] Diet And Food Values With Key To Weight Control

Library of Congress. Copyright Office - 1940
May 5 ; A 128524 ; Gramercy pub. co., New York. 6553 Ryan, Imogene, mother, ... Sex life before and after marriage, by WS Sadler and Lena K. Sadler, v. ...

W.S. Sadler wrote a book named Living a Sane Sex Life - a non-fiction book in 1946

W. S. Sadler wrote a book named Emotional Conflicts in 1948

  • CiNii - The Truth about Heredity., A concise explanation of ...

    The Truth about Heredity., A concise explanation of heredity written for the layman., By W.S. SADLER, 512 pages, 34 illustrations., A.C. McClurg and Co., ...
    ci.nii.ac.jp/naid/110004664944/en

    The medical missionary - Google Books Result

    John Harvey Kellogg - 1905 - Health & Fitness
    WS Sadler. The Chicago End of the American Medical Missionary College. ... They visit the sick in their homes ; a company of students takes the entire ...
    books.google.com/books?id=F8DhAAAAMAAJ...
  • NEW BOOKS. 403 position is lucid in style, and rich in knowledge ...

    Green & Co., 1946, pp. viii + 167, 10a. 6d. F. 8. Livie-Noble, The School Psychologist, London, Duckworth, 1947, pp. 266, 8s. (id. W. S. Sadler, Mental ...
    mind.oxfordjournals.org/cgi/reprint/LVI/224/403.pdf
  • Books from 1940 with US copyright not renewed

    ... Out Of Babyhood (w W S SADLER) [n|{40:E}1940] William Samuel SADLER {US} .... [M: 1908 Apr 25 - 1987 Apr] & Memoirs Of An Ambulance Company Officer

    W. S. Sadler wrote a book named The Practice of Psychiatry in 1953


  • CHAPTER NINE

    Sadler Meets the Sleeping Subject

    [The sleeping man was Wilfred Custer Kellogg]

    After the Sadlers graduated from the American Medical Missionary College they set up medical practice in La Grange, Illinois. This is where Sadler had settled in a “country environment.”

    He wished to remain there. He also opened an Institute in downtown Chicago where he could have a practice in the city, maintain close contact with the medical profession, and be helpful in training other physicians. His purpose was to open a center for Physiologic Therapeutics, an area he felt was not adequately covered by the medical schools. Sadler’s concern was in the prevention of disease, and not merely medical reaction to disease that has already appeared.

    Sadler’s practice went well for two years. He had many cases of surgery, more each month, “without loss of a case.” He and Lena decided to buy their own home, rather than continue to lease. Advertisements from the La Grange newspaper for 1908, 1909 and 1910 show Dr. William S. Sadler and Dr. Lena Kellogg Sadler with office and residence at 96 Sixth Avenue in La Grange. Their office hours were before 9:00 AM and between 3:00 and 5:00 PM. They also advertised hours in the Reliance Building in Chicago at 100 State Street from 10:00 AM to 2:00 PM.

    I must now introduce Harold Morrow Sherman, sports-fiction and moviescreen writer, and avid pursuer of spiritualism and psychic phenomena. Sherman becomes important to our investigation because he is the only person on record to whom Sadler gave significant details of his first meeting with the Sleeping Subject. (Other evidence has now appeared. See Addendum.) Sherman also created a disturbance within the ranks of the Forum. This disturbance has been described as a rebellion but it did not develop to those proportions. Sherman first appeared in Chicago in 1941 to make contact with Sadler through connections with Harry Loose, a Chicago detective and later Chautauqua lecturer. Loose himself met Sadler during World War I, as a patient of Sadler’s.

    Through that contact Loose later became a member of the Forum, learned much about events in the early unfolding of the Revelation, and about the strange activities surrounding the Sleeping Subject.

    Through notes circulated by Martha Sherman, Harold’s wife, and through letters written by Loose to Sherman, we know Sherman attended a Chautauqua lecture by Loose in Marion, Indiana in the summer of 1921 where Sherman was employed as a newspaper reporter for the Marion Chronicle. Sherman was fascinated with Loose, and his detective experience, and had requested a private audience with Loose. Beyond that the two men did not meet again until many years later, in 1941, when Sherman was on a writing assignment in Hollywood.

    ~100~ The Birth of a Divine Revelation

    Just before traveling to California for his movie writing contract, Sherman had a sudden interest in contacting Loose and, through a police chief in Saginaw, Michigan, found his address. They exchanged letters in which they shared their common interest in psychic phenomena. Loose urged Sherman to contact Sadler in Chicago. Sherman and his wife also recalled a contact they had made in Marion many years earlier in which they met a Dr. Merrill Davis and his wife Josephine.

    They remembered that Jo had an uncle in Chicago who was a physician and psychiatrist and who also was a serious investigator of psychic phenomena, but the Shermans had not developed contact with the uncle at that time. After inquiring of the Davises they discovered that Jo’s uncle was indeed, William Sadler.

    They asked her to write a letter of introduction. They took this with them on their way through Chicago to Hollywood. In July, 1941 they stopped at 533 Diversey Parkway, Sadler’s home, where they introduced themselves.

    They did not tarry on that initial contact but, on their return from California in May, 1942, rented an apartment at a hotel across the street from 533 Diversey where they intended to make a serious study of the Revelation.

    In a later chapter I shall discuss the series of events which led to the disturbance among the ranks of the Forum. Here I wish to concentrate on the episode which caused Sadler to describe his first contact with the Sleeping Subject.

    Sherman published this account in his 1976 book he called How To Know What To Believe. Chapter 4 was on The Wisdom of Harry J. Loose, while Chapter 5 described his experience in Chicago and the Revelation as Pipeline To God.

    This chapter in Sherman’s book was filled with acrimonious remarks about Sadler because Sadler would not reveal details of the presentation of the Revelation, and because he felt Sadler had an obligation to include material in the Revelation on psychic phenomena. Only after Sadler was dead, and Sherman no longer felt a concern about legal suits, did he bring his public attack upon Sadler.

    His deep emotional feelings strongly biased his report, but within that context he was faithful to the account Sadler had related to him back in 1942, as he best remembered it.

    Sherman used pseudonyms in his chapter, perhaps out of the same concern for lawsuit, but I shall replace them with the real names as I know them in the following quotation of his account.

    ~~~~~~~~~~~~~~~~~~~~~~~~~~

    On August 20 our friends, H.C. and Mary Mattern (real names) were on their annual tour of a big city firm for which they did the cleaning and preserving of leather-upholstered office furniture. We had planned to introduce them to Dr. Sadler on their arrival and planned to arrange for their membership in the New Revelation Forum.

    It was an evening appointment, and we found the doctor to be in an unusually amiable, talkative mood, disposed to give us a more complete version of the origin of the paper than we had ever heard before or since. As soon as the long session was over, Martha and I crossed the street to our apartment at the Rutledge Hotel and worked into the early morning to make a detailed written record of the information that had been imparted.

    9 - Sadler Meets SS ~101~

    This was Sadler’s account, as recorded by Sherman.

    About thirty-five years ago when Dr. Lena and I were young physicians together, we decided to move, but the place we had in mind was not yet available. We were directed to a furnished apartment in the neighborhood, which we took for several months until our place was ready.

    We had been there about two weeks, and some of the tenants had apparently learned we were physicians, because one of them, a woman living directly below us, rapped on our door about 11:00 P.M. as we were in the act of retiring. She said, ‘Will you please come downstairs with me? Something has happened to my husband. He’s gone to sleep; he’s breathing very strangely; and I can’t wake him up.’

    We slipped into our bathrobes and went down to her apartment, where I saw a medium size man, approaching middle age, asleep in bed, breathing very fitfully. He would take a couple of short, quick breaths for a time, and then would hold his breath for a long time, long enough for any normal human to have gotten black in the face, but nothing happened. I took his pulse and was surprised to find it was normal. I then tried to arouse him with every known method, even to sticking pins in him — but failed. His wife seemed to be a somewhat nervous and superstitious type. She was frankly frightened, even though I assured her that he seemed to be in good physical shape, despite his peculiar actions.

    We sat about and waited for him to return to consciousness, during which time his body gave several violent jumps and starts. Finally, after about an hour, he awoke and looked around and saw us. We had propped him up on pillows, and he now turned to his wife and asked, pointing at us, ‘Who are these people?’ She explained that we were doctors she had called in when she found she couldn’t awaken him, and he said, ‘What’s wrong? What happened?’

    I asked him ‘How do you feel?’ He said ‘I feel fine.’ I said, ‘What have you been dreaming about?’ He said, ‘I haven’t been dreaming at all.’ I said, ‘You have been jumping about on the bed.’ He said, ‘I don’t know anything about that. I can’t understand it.’ I told him I would like to keep him under observation, to which he readily agreed.

    I made him promise that he would come to my office the following morning for a complete physical exam. This he did, and I gave him every test but found him to be in excellent physical shape. I got his family history, and there were no cases of insanity or epilepsy among any of his antecedents or present relatives. In my investigation of psychic phenomena I have witnessed many so-called trance states, but this phenomenon he experienced seemed to be something different. Most of the trance cases I had contacted were those of emotionally unstable or hysterical women. But here was a hard boiled businessman, member of the board of trade and stock exchange, who didn’t believe in any of this nonsense and who had no recollection of what happened during these strange unwakeable sleep states.

    I told him I would like to keep him under observation, to which he readily agreed. Nothing happened for several weeks, and then, one night, about the same time, his wife called us and said he was having one of those spells again. We went down, and I gave him some more tests and tried new ways to rouse him — all to no effect. His labored breathing; his sudden breaking off and then no breathing at all would have been alarming had not his pulse remained strong and even throughout. The whole thing was baffling. When he awakened, he was, as before, unconscious of anything having transpired.

    ~102~ The Birth of a Divine Revelation

    This sort of experience was repeated at different times of night, until the fall of the year, when we were able to move to the residence of our choice. This man’s lease expired that same fall, and he moved into an apartment house in the same block so he could be near us(1).

    One night, when we were called to his new address, as we sat by the bedside, Dr. Lena noticed that he was moistening his lips as though he were preparing to speak. She said, ‘Perhaps he wants to talk to us. Maybe if we ask him a question, we will get an answer.’

    ~~~~~~~~~~~~~~~~~~~~~~~~~~

    Except for this portion, I reproduce Sherman’s account in Chapter 18. We must keep in mind that this is Sherman’s account, written some thirty-five years after his session with Sadler, and that it may not be exact in every detail.

    However, the description is so clear, based on detailed notes he made that evening with his wife Martha, it probably well reflects what Sadler had to say. The account is highly informative, for it places Sadler in circumstances which, through research of Sadler’s locations, permit us to identify the location and time of the first SS contact. It is also informative in other important respects.

    This meeting with Sherman took place in 1942. About thirty-five years ago would place the contact about 1907, within a year or two. They were young physicians. This would make the contact after their graduation from American Medical Missionary College in 1906.

    The place they had in mind was not yet available. They took up temporary residence in a furnished apartment. They remained in the temporary apartment for several months.

    This sort of experience was repeated at different times of the night, until the fall of the year. This means the first contact probably was in the spring of the year. If so, the Sadlers moved into the temporary apartment in the spring.

    Note that there was no communication from the man until the fall of the year, when the man moistened his lips, whereupon Lena suggested that perhaps he wished to talk. This led to the onset of the strange communications.

    Note also that these episodes were repeated at different times of the night. They could be in the late evening, in the early morning, or at any other time during the night. But always they were after the man had fallen asleep. Furthermore, they came randomly and unexpectedly. The episodes would arouse the wife from her sleep, whereupon she would contact the Sadlers, who would arrive and observe.

    The episodes continued through the summer months, until the Sadlers were able to move into their place. We know Sadler had returned to Chicago, or the Chicago environs sometime in March, 1904. He had reestablished himself with the Life Boat Mission; his name appears on that letterhead with a date of August 31. We are uncertain of his exact residence address from independent evidence until 1906. However, a letter to Willie White dated March 9, 1904 shows his activities.

    As I wrote you some time ago, I have read all the (White) communications that I know of, to the family here. There is a very much more settled state, as the

    9 - Sadler Meets SS ~103~

    result of it. I have had an interesting time, I assure you, since I came to B.C. I have done the best I could, and am very sure it is not all done, for there is lots of work to be done here. I am very sorry I will have to go to Chicago in a couple of weeks and leave it. The whole Class are going to live with Mrs. Sadler and me in Chicago. We are going to rent a place on the West Side.

    Thus it appears that he rented a house in La Grange (West Side) in March, 1904.We know from the La Grange City Directory that Sadler had boarders and renters. Lena’s sister Anna lived with them during the entire period of their residence in La Grange. A newspaper advertisement dated 1907 shows a Harry W. Rose providing instruction in shorthand from the address at 38 Calendar Avenue. The La Grange City Directory shows Smith Moses Kellogg, Lena’s and Anna’s father, living with them in 1906, and their mother in 1907. An Emma B. Kellogg, a trained nurse, also lived with them in 1909, but the identity of this Emma is uncertain, except that she probably was a blood relative. A newspaper advertisement for February, 1907 shows the Sadlers operating with office hours out of the same residence. In 1910 a Miss Francis Given was listed as a boarder at 56 South 6th Avenue, together with Sarah Willmer, a close friend to Anna Kellogg. Sarah later married Edward Van Bond, active in the Seventh Day Adventist Church. The Sadlers kept a busy household.

    In a letter to Ellen White dated March 23, 1905 he makes remarks which confirm the residence in La Grange. For some time I have been going to write to you, and in a recent visit with your son, Eld. J. E. White, after I had told him of our experience in moving out of Chicago into the country, he told me he thought I should write and tell you about it, so I made up my mind I would.

    “For some time” would take this back to at least the first of 1905 or even into 1904. They were definitely out of Chicago. The suburb of La Grange was one train stop from Hinsdale, where the Church, at the ever persistent urging of Ellen White for the country, was establishing a branch of the Chicago Mission. According to that same letter the hope was for the Hinsdale operation to take patients in about May 1, 1905. The Life Boat Mission also moved on that date, since the owners of the Chicago building had doubled the rent on them. This same Church policy had relocated the Chicago branch of the American Medical Missionary College to Hinsdale the previous year, where the Sadler’s wished to continue their medical education.

    Between April, 1904 and March, 1905 Sadler wrote on letterheads from the Chicago Life Boat Mission, where he is shown as Treasurer and Pastor. We have a letter dated November 21, 1905 from 38 Calendar Avenue in La Grange. In other surviving letters Sadler continues to date from that address until February 7, 1907. Sadler does not appear in the La Grange City Directory until 1906; there is no independent confirmation for his residence in La Grange for 1904 and 1905. Lack of listing in the La Grange City Directory in 1904 and 1905 may be due to

    ~104~ The Birth of a Divine Revelation

    many different possibilities. Putting all of this together it seems he leased a single family dwelling at 38 Calendar Avenue in La Grange and moved into that residence on the 1st of April, 1904.

    Since he did not purchase a personal residence “that was not yet ready” until 1908 he could not have met the Sleeping Subject until after he moved from 38 Calendar Avenue into the temporary apartment. If Sadler took yearly leases, and if he signed the first lease on his departure from Battle Creek about the end of March in 1904, the lease at 38 Calendar Avenue would come up for renewal on April 1st each year. This time would agree with the move into a furnished apartment in the spring.

    Sadler owned only two properties in his life. The first was at 56 South Sixth Avenue in La Grange; the last was at 533 Diversey Parkway in Chicago. When did he purchase the first, and when did he move into it?

    My search of records at the Cook County Courthouse in Chicago, with the kind help of Harold Wolff, revealed that Sadler signed a Property Sale Agreement with Susan A. Beatty and James T. Beatty on April 4, 1908. This was filed for record on April 9. Following is the text of that Property Sale Agreement.

    PROPERTY SALE AGREEMENT

    56 SOUTH 6TH AVENUE, LA GRANGE, ILLINOIS

    This Memorandum Witnesseth that Susan A. Beatty and James T. Beatty hereby agree to sell and William S. Sadler agrees to purchase at the price of sixty two hundred fifty ($6250.00) dollars the following described real estate situated in Cook County Illinois:

    Lots three (3) and four (4) in block three (3) in Leiter’s Addition to La Grange in section four (4) Township thirty eight (38) North Range twelve (12) East of the third principal meridian Township North Range East of the third principle meridian. Subject to

    • (1) existing leases expiring, the purchaser to be entitled to the rents if any from the time of delivery of Deed

    • (2) all taxes and assessments levied after the year 1907

    • (3) any unpaid special taxes or assessments levied for improvements not yet made, also subject to a Trust Deed to Frank L. Borwell to secure payment of three thousand (3,000.00) dollars with interest at six (6%) per cent per annum from March 30th, 1908 which matures on the 30th of March 1913. Said purchaser has paid one thousand ($1,000.00) dollars as earnest money. The balance to be paid as follows: $250.00 on the first day of July A.D. 1908, $1,000.00 on the first day of February A.D. 1909, $1,000.00 on the first day of February, 1910 with interest at the rate of six (6%) per cent per annum payable so biannually. A good and sufficient warranty deed to be delivered to the purchaser when $3250.00 shall have been paid on this contract when a conveyance is to be made, subject to the trust deed to secure payment of $3,000 herein described, with interest at the rate of — per cent per annum payable semiannually, a complete merchantable abstract of title or a merchantable copy, brought down to date or a merchantable guaranty policy to be furnished within a reasonable time. In case the title upon examination is found materially defective within ten days after said Abstract is furnished then unless the material defects be cured within sixty days after written

    9 - Sadler Meets SS ~105~

    notice thereof the said earnest money shall be refunded and this contract is to become inoperative. Should said purchaser fail to perform this contract promptly on his part at the time and in the manner herein specified, the earnest money paid as above shall at the option of the vendor be forfeited as liquidated damages including commissions payable by vendor and this contract shall become null and void. Time is of the essence of this contract, and of all the conditions thereof. This contract and the said earnest money shall be held by/for the mutual benefit of the parties herein. In Testimony, whereof said parties hereto set their hands this fourth day

    of April A.D. 1908.

    Susan A. Beatty

    Jas T. Beatty

    William S. Sadler

    7- No. 4184294 Filed for Record Apr. 9 A.D. 1908, 9 A.M.

    ABEL DAVIS, RECORDER

    The property consisted of two combined lots. The house was a single family Victorian dwelling, recently built, styled after neighboring houses. La Grange was then in a building boom. The house was located directly to the rear of the La Grange Town Hall, but has since been razed to make room for a parking lot. The Town Hall still operates, and is on the National Register of Historic Places.

    The Agreement showed the terms of payment by Sadler over a five-year period until March 30, 1913. The mortgage was held by a Frank L. Borwell, who ran a wholesale dry goods business in Chicago.

    Thus the date of the Agreement agrees with our estimate of the expiration of Sadler’s lease at 38 Calendar Avenue. However, as Sadler stated to Sherman, he could not move into the house because “it was not yet ready. Examination of the Agreement shows the reason. Three conditional clauses were included in the Agreement. The last two dealt with unpaid taxes or special levies. The first contains the clue to our understanding. Occupation was subject to existing leases expiring. Sadler could collect the rents from those existing lease(s) but agreed to not move into the house until those leases had expired.

    This explains his need for a furnished apartment. He probably stored his personal household furniture until the fall of the year, when the house became available.

    Given this information we can date his meeting of the Sleeping Subject within one or two weeks. If, as was common, his lease on 38 Calendar Avenue was made at the beginning of the month, in April, 1904, it would have expired at the end of March the following year. He continued to renew the lease until he stopped four years later, in 1908. This was the date of his purchase of the Beatty property. If they immediately moved into the furnished apartment, and the woman came knocking on his door about two weeks later, this would have been about the middle of April, 1908. That was the date he first met the Sleeping Subject.

    No other date in Sadler’s life meets the conditions he described to Sherman. At no time in his life after that event did Sadler live in a temporary furnished apartment.

    ~106~ The Birth of a Divine Revelation

    • They were young physicians.

    They were living temporarily in a furnished apartment, until their house was ready.

    This took place about thirty-five years before his meeting with Sherman in 1942.

    • It was in the spring of the year.

    Sadler’s move to La Grange probably was late in March, 1904, with yearly or bi-yearly leases on the house at 38 Calendar Avenue.

    We do not know the address of the furnished apartment. However, the house at 56 South 6th Avenue and the one at 38 Calendar Avenue were no more than three blocks from one another in downtown La Grange. One was on the west side of La Grange Road, the main thoroughfare, (then called 5th Avenue) and the other on the east side. It is highly probable that the apartment house also was not too far away. As Sadler stated, it was in the neighborhood. My search of United States Census reports for the neighborhood in La Grange in 1910 failed to reveal an apartment location that suited Sadler’s description, “in the neighborhood.

    According to further remarks by Sadler the lease of the apartment of the Sleeping Subject also expired in the fall and he moved into an apartment “in the same block.”

    This desire of the Sleeping Subject to be near Sadler became a part of both their lives, for several decades, and is a clue to an important understanding of the strange behavior of the man, and why he was not a trance spiritualist subject.

    • 1. The possibility exists that this particular sequence is confused. Sadler may have mixed events between his move to 56 South Sixth Avenue, and his later move to north Chicago, or Sherman may not have recalled correctly.

    9 - Sadler Meets SS ~107~

    SADLER ADDRESSES

    Sadler Building -Diversey Pkwy

    Note: Some of these addresses are business, not residential

    DATE

    ADDRESS

    SOURCE

    NOTES

    1889-1893

    The Sanitarium, Battle Creek, MI

    Muessling, references by Sadler, others

     

    1893

    Rear of Pacific Garden Mission, located on Custom House Place

    LH: Chicago Medical Missionary Association

    J . H. Kellogg, Superintend, W. S . Sadler, Secretary, A. P. Grohens, Trea s. W. B. Holden, Pas tor H. E. Brighous, Pas tor

    3-1898

    1926 Wabash Ave. Chicago, IL

    The Life Boat

    W. S. Sadler, Editor

    1900

    1926 Wabash Ave. Chicago, IL

    United States Census Report

    The center of SDA Miss ion operations in Chicago. Included a dormitory with more than seventy other residents.

    8-6-1901

    971 Howard St. San Francis co

    Letter to W. C. White

    LH: California Conference 301 San Pablo Ave. A. T. Jones , Pres . M. H. Brown, Sec. W. S. Sa dler, Supt. Young Peoples Work

    5-15-1902

    995 McAllister S t. San Francisco

    Letter to W. C. White

    LH: California Conference

    ~108~ The Birth of a Divine Revelation

    DATE

    ADDRESS

    SOURCE

    NOTES

    5-29-1902

    995 McAllister St. San Francisco Phone: Page 3012

    Letter to young people.

    LH: San Francisco Medical Missionary and Benevolent Society Branches include: Visiting Nurses at same  address Hydropathic Dispensary and Christian Helping Hand at 916 Laguna Street The Sanitarium at 1436 Market St. Vegetarian Cafe at 755 Market St. Helping Hand Mission at 641 Commercial St.

    4-20-1903

    11-18-1903

    2315 Jackson St. San Francisco Phone: Scott 440

    Letters to W. C. White

    LH: SFMMBS LH reverted to California Conference on 10-12-1903 Last recorded date in California

    12-25-1903

    Enroute to Battle Creek from Chicago

    Hand written Letter to W. C. White Phone: South 113

    LH: Chicago Branch Battle Creek Sanitarium 28 Thirty-Third Place (Arrived in Chicago 12-22-03 from the west coast.)

    1-12-1904

    Sanitarium Battle Creek

    Letter to W. C. White

    LH: Sanitarium with his name hand written below list of medical staff.

    ~109~ The Birth of a Divine Revelation

    DATE

    ADDRESS

    SOURCE

    NOTES

    4-7-1904

    Sanitarium Battle Creek

    Handwritten Letter to W. C. White

    Written on Sanitarium LH but reveals that Sadler has begun work at Mission in Chicago. Lena still in Battle Creek, suffering from pneumonia.

    8-31-1904

    Life Boat Mission 436 State St. Chicago Phone Jackson 286

    Letter to Ellen Whit e

    David Paulson, Chairman E. B. Van Dorn, Super.W. S. Sadler, Tres. W. S. Sadler, Pastor Missionary staff includes Lena

    8-31-1904

    Life Boat Mission 436 State St. Chicago Phone Jackson 286

    Letter to Ellen White

    David Paulson, Chairman E. B. Va n Dorn, Super. W. S. Sadler, Tres. W. S. Sadler, Pastor Missionary staff includes Lena

    3-23-1905

    Same as above — Phone Harrison 4772

    11-21-1905 to 2-19-1906

    38 Calendar Ave La Grange, IL

    Letters to W. C. White

    Hand written

    4-11-1906

    472 State S t. Chicago

    Letter from W. C. White

    W. C. White at Sanitarium, Napa County, California

    4-26-1906

    38 Calendar Ave La Grange, IL

    Famous Letter to Ellen White

    Typewritten, no LH

    1906

    38 Calendar Ave La Grange, IL

    City Directory

    Sadler listed as Editor.

    Residence shown as single family dwelling on old city maps. Now a commercial building.

    Anna B. Kellogg, sister to Lena, listed in CD at this address for 1906. Smith Moses Kellogg, father to Lena and Anna listed in CD at this address for 1906, 1907.

    11-24-1906 Newspaper advertisement: WANTED - Girl for general housework; m us t sleep at home. Apply 38 Calendar avenue.

    1-11-1907

    100 State S t. Chicago

    Letter to W. C. White

    Personal printed LH

    2-7-1907

    38 Calendar Ave La Grange, IL

    Letter to W. C. White

    Personal printed LH

    ~110~ The Birth of a Divine Revelation

    DATE

    ADDRESS

    SOURCE

    NOTES

    1907

    38 Calender Ave La Grange, IL

    City Directory

    Sadler and Lena listed as Physicians with offices in Reliance Bldg, Chicago.

    Henry W. Rose, stenographer, listed in CD at this address , and also newspaper advertisement at this address. As a result of the lecture on shorthand given in the city a few days ago, Henry W. Rose now has a class in that subject which promises to be most successful.

    Anna B. Kellogg, sister to Lena listed in CD a t this address in 1907 and 1908.

    Mrs . S . M. Kellogg listed in CD at this address for 1907.

    Late 2-1907

    Newspaper notice shows Sadler and Lena as Doctors at the 38 Calendar address , (Phone 1571) and 100 St. street, Chicago, Phone Central 257.

    1908

    56 S. 6th Ave. La Grange, IL

    City Directory

    Sadler and Lena listed as Physicians with offices a t 100 State S t, Chicago

    Residence shown as single family dwelling on old city maps, directly to the rear of La Grange Town Hall. Building was razed to make room for Town Hall parking lot.

    Photograph of 66 S. 6th Ave shows large Victorian home. Photograph of corner lot on 5th Ave in 1905 shows large Victorian home. Map plan shows similar Victorian structure at 56 6th Ave.

    1908

    Newspaper announcement shows Sadler purchasing property from James T. Beatty. Exact date of newspaper notice is un known.

    10-1908

    Newspaper notice shows Sadler and Lena as Doctors at this address (Phone 98) and 100 State St. in Chicago, Phone Central 4356 .

    9-1909 9-10-1910

    Newspaper notices show Sadler and Lena same as above. Phone numbers same as above.

    1909 to 1913

    City Directory same as above for Sadler and Lena.

    ~111~ The Birth of a Divine Revelation

    DATE

    ADDRESS

    SOURCE

    NOTES

    All following are shown in La Grange CD at this address:

    Anna B. Kellogg listed as Trained Nurse for the years 1910 and 1911. As Mrs. Wilfred C. Kellogg for 1913. There are no listings for Anna B. in the years 1908, 1909, 1912. Emma B. Kellogg listed as Trained Nurse in 1909.

    Mrs. Frances Given listed in 1910 as Trained Nurse.

    Sara M. Willmer listed as Reader for the year 1911. Sara M. Willmer be came Mrs. Edward Van Bond in 1912. Van Bond was active in Chicago SDA Mission; refer Miss ion LH above.

    Mrs. Edward Van Bond listed as Reader for 1913.

    Smith Moses Kellogg listed in 1909 and 1910 a t 46 S. 6th Ave., but a typographical error. There was no 46 S. 6th Ave. Should be 56 S. 6h Ave.

    Through 6-14-1912

    100 State St. Chicago

    Letters to and from W. C. White

    This address changed to 33 North State S t. in 1911 by Chicago rearrangement of street numbering system . Sadler continued to use this address for his medical business until he moved to his permanent address at 533 Diversey Parkway in 1922.

    Newspaper report dated 1-3-1914 shows , James F. Slapak has purchased the Dr. Sadler property at 56 6th St. and has taken possession. His wife,  Wilhelmina Slapak, is a physician and surgeon, and will practice in La Grange.

    6-1914

    1449 N. Dearborn, Chicago Telephone Superior 8715

    Chicago City Directory

    Business address at 32 N. State S t. Phone Central 8110.

    6-1914

    No address given Phone: Highland Park 1000

    Chicago CD

    No reason known for lack of address

    10-1914

    No address given Phone: Highland Park 384

    Chicago CD

    No reason known for lack of address

    ~112~ The Birth of a Divine Revelation

    DATE

    ADDRESS

    SOURCE

    NOTES

    2-1915 thru 6-1918

    2146 Lincoln Park West, Chicago Phone Lincoln 2304

    Chicago CD

    Same Phone as Lincoln Park West Address

    10-1918 thru 11-1921

    2748 Pine Grove Road , Chicago

    Chicago CD

     

    1920

    2748 Pine Grove Road , Chicago

    United States Census

    Listed at address : Dr. William S . Sadler, Head Dr. Lena K. Sadler, Wife William S., J r. Son Anna B. and Wilfred C. Kellogg lived in an adjacent apartment with their daughter Emma Ruth. May Daly, a nurse, with her daughter, Eleanor, are listed living with the Kelloggs.

    Many of the households at adjacent apartments and neighboring addresses had live-in maids. This address had four apartments .


    9 - Sadler Meets SS ~113~

    10-1-1921

    533 Diversey Parkway, Chicago

    Preface to his book: Race Decadence

     

    6-1922 to death

    533 Diversey Parkway, Chicago Phone Div 5430

    Chicago CD and Telephone Directories

    Chicago CD was discontinued in 1929.


    Science, Anthropology and Archaeology
    in The Urantia Book.

    What is its significance?


    Contents
    Part I: Introduction--Expectations
    "Let There Be Light"--A Cosmic Overview
    Part II: Urantia Book Statements that may fill Missing Information Gaps
    Part III: Who Wrote The Urantia Papers?
    Part IV: Science Topics of Interest in the Urantia Papers
    Part V: Contentious Materials
    Part VI: An Index of Archaeological and Historical Information found in Part IV of The Urantia Book


    1. Introduction—Expectations

    The expectations of readers about the content of The Urantia Book are manifold. Some may expect that the revelatory status of the book would be verified by the accuracy of its science content. Others may believe that if only the science community embraced the book, exciting new scientific discoveries would eventuate. Some are emphatic that a revelatory status carries the guarantee that all of its assertions, scientific or otherwise, will be divine truth. Many consider that even a single error nullifies any claim to be a revelation. So what does the book itself say?

    On page 24 we read: "The existence of God can never be proved by scientific experiment or by the pure reason of logical deduction. God can be realized only in the realms of human experience...Those who know God have experienced the fact of his presence; such God-knowing mortals hold in their personal experience the only positive proof of the existence of the living God which one human being can offer to another. The existence of God is utterly beyond all possibility of demonstration except for the contact between the God-consciousness of the human mind and the God-presence of the Thought Adjuster that indwells the mortal intellect and is bestowed upon man as the free gift of the Universal Father." And on page 1106: "Reason is the proof of science, faith the proof of religion, logic the proof of philosophy, but revelation is validated only by human experience. Science yields knowledge; religion yields happiness; philosophy yields unity; revelation confirms the experiential harmony of this triune approach to universal reality."

    You're on your own? Not necessarily.

    The book, then, throws us back upon our own resources. What benefits we derive from it will not come from any "divine dictation" status we may wish to assign to the book. Like everyone else, we are expected to progress via the normal pathways of personal experience with an indwelling God-presence and through conforming our will to the dictates of that presence. And the basis for our decisions will still be an act of pure faith, unsupported by confirmable miracle or any other confirmable supernatural means. In other words, we must not expect to find absolute proof of the revelatory status of the book within its pages by means other than personal experience with our indwelling God-presence. The book terms this our Thought Adjuster and reminds us that Jesus' Spirit of Truth is always available to guide us into all truth. Both are referred to in the Gospel of John where Jesus says: "If a man loves me he will keep my word: and my Father will love him, and we will come unto him and make our abode with him." (John 14:23)

    A consistent and logical universe philosophy

    What then can we gain from the science and physical cosmology in The Urantia Book? What is its purpose? The book itself tells us: "The fact of religion consists wholly in the religious experience of rational and average human beings. And this is the only sense in which religion can ever be regarded as scientific or even psychological. The proof that revelation is revelation is this same fact of human experience: the fact that revelation does synthesize the apparently divergent sciences of nature and the theology of religion into a consistent and logical universe philosophy, a co-ordinated and unbroken explanation of both science and religion, thus creating a harmony of mind and satisfaction of spirit which answers in human experience those questionings of the mortal mind which craves to know how the Infinite works out his will and plans in matter, with minds, and on spirit." (1105)

    Even if some of its science is now outdated, there can be no doubt that The Urantia Book provides us with a synthesis of cosmology, philosophy, and the theology of religion that is unequaled in its extent and scope. It provides us with an overview of our universe careers never before provided on this planet. But it has had to do so within a fixed set of universe laws in respect to revelation. One of these is that the free will of mortal beings such as ourselves is sacrosanct. Not even the indwelling Thought Adjuster, a fragment of God himself, can control or annul our free will.

    What is free will? Freedom from threat of retribution?

    What constitutes free will? Can I make a free will decision on whether I will, or will not, murder my neighbor if I know for certain that to do so will inevitably be punished by my own execution—if not in this world, then the next? I think the majority of us would say, "No—I only have a truly freewill decision available to me if there is no threat of retribution." The Urantia Book tells me that my eternal universe career is dependent on my free will eventually becoming coincidental with the will of the Father. If I consciously and irrevocably reject the Father's will, my destiny is to become as though I had not been. (37) Knowing that for certain, how can I make a truly freewill decision? Am I not in a similar position as when pondering on whether to murder my neighbor—full knowing that to do so will inevitably bring the death penalty? It seems to me that, as a human being, I can only truly make a freewill decision to comply my will to the will of the Father provided there is room for doubt that I may be under the threat of retribution.

    Logically then, if I am to have true free will, I cannot be provided with unequivocal knowledge that to elect not to conform my will to the will of God ultimately will bring about my eventual annihilation. Logically also, neither can I be provided with such knowledge in a revelation that I know carries absolute divine authority. So, in order that our human free will be unencumbered, certain knowledge of unacceptable consequences must be forbidden—our decision to conform to God's will must be made in faith. If this is a universe fact, then, to protect free will, authoritative revelation impinging on free will cannot be provided. There must be room for doubt. Urantia Book readers may perceive that the rebellion of Lucifer makes sense only if he doubted that the eventual consequences would be his own demise. (603) Lucifer, too, had to have free will.

    "If we had reason for faith, then it would not be faith at all, it would be logic. Faith can only be unreasonable." (B. Appleyard)

    Not Inspired?

    The mandate given to the revelators is outlined on pages 1109-1110. There we find: "The laws of revelation hamper us greatly by their proscription of the impartation of unearned knowledge. Any cosmology...is destined to be outgrown in a very short time. Accordingly, future students of such a revelation are tempted to discard...it...because they discover errors...we are not at liberty to anticipate the scientific discoveries of a thousand years...the cosmology of these revelations is not inspired...." Permitted though is the: "reduction of confusion by the authoritative elimination of error...co-ordination of known or about-to-be-known facts and observations ...restoration of important bits of lost knowledge...the supplying of information which will fill in vital missing gaps in otherwise earned knowledge ...presenting cosmic data in such a manner as to illuminate the spiritual teachings contained in the accompanying revelation."

    The question that now arises is how the revelators could fulfill their assignment without contravening the laws of revelation? We need also to be aware of an additional restriction—they had to use the best of human sources wherever possible and they inform us that approximately three thousand such sources were utilized, two thousand being used in Part 4. If we allow that the final drafts of the papers were received in the mid-1930's, and only minor editing allowed subsequently, then we can expect that most science material will be at the mid-1930's level of knowledge and that much of this may contain error. We can also expect that, despite error, it will be put together in such a way as to give us a clear overview of universe cosmology. How could it be otherwise if such a cosmology must: "synthesize the apparently divergent sciences of nature and the theology of religion into a consistent and logical universe philosophy." (1106)

    Because of the book's acknowledged error content of its 1930's science material, it would appear to be much more productive for those with a science bent to look for material that might fit the mandate that permits the reduction of confusion, co-ordination of knowledge, restoration of lost knowledge, supplying of information to fill vital missing gaps and the presenting of cosmic data to illuminate the spiritual teachings.

    "Let there be light"—A Cosmic Overview

    The Urantia Papers were first received at a time when most people had an extremely limited view of the enormous extent of the universe and no knowledge of its purposes. Even today, we have yet to come to terms with the knowledge that our planet is but one of billions of planets that may be inhabited by beings similar to ourselves. In well-informed scientific circles many people hold the view that we may be alone in the universe.

    And behold! There was light

    The Urantia Papers provide us with a cosmic viewpoint that not only dispels our loneliness but also provides us with a detailed concept of an adventurous and exciting universe career spanning all eternity. In doing so, it provides a reason to find value in our present circumstances whatever they may be, and an incentive to make spiritual progress in this our earthly life (including the knowledge of how to do so). Further, it provides the knowledge to eliminate the fear of death because of its promise of an ongoing and highly desirable existence in which unselfish service to our fellow beings motivates us, protects us from boredom, and assures us of continuing worthwhile and meaningful activity.

    It makes little difference if, in this picture of our potential cosmic careers, some of the physical details of the material cosmos provided in the Papers are based upon outdated mid-1930's knowledge. For example, the overall picture, as it specifically affects us, would be virtually unaltered if a Big Bang view of creation, perhaps 15-20 billion years ago, turned out to be correct (but it probably won't).

    This work will concentrate upon those items of scientific knowledge imparted in the Urantia Papers that appear to come within those categories defined above as being "permitted." Even though some of these appear to be "unearned" or "prophetic," it will always be found that someone somewhere will find a way to avoid either classification. The inevitability of this reaction is beautifully described by author Bryan Appleyard, in his book entitled Understanding the Present (Pan Books Ltd., London, 1992). In researching material for this work, Appleyard interviewed prominent academics in fields such as— philosophy of religion, zoology, history of science, physics, mathematics, etc. Included were such notable figures as Roger Penrose, Professor of Mathematics at Oxford University and Stephen Hawking, Lucasian Professor of Mathematics at the University of Cambridge. The book covers a wide range of issues, and is well worth reading by anyone wishing to get a layman's grasp of subjects such as quantum theory, logic, computers and their limitations, and artificial intelligence.

    On being open-minded

    Appleyard works as a newspaper columnist, a job that requires him to interview protagonists holding opposing views upon many of the issues fortuitously related to science material mentioned in the Urantia Papers. He states that he feels obliged to make up his own mind, hence argues at length with the protagonists: "The pattern is always the same," he says, "no matter what the issue. Each side advances arguments arising from a basic conviction one way or another. But the arguments themselves are almost always irrelevant, a distraction designed to persuade but not really believed in as such. What is believed in is the basic conviction, one way or another...the beliefs will be held because of the irrational demands of temperament, upbringing and self-interest and they will, therefore, be irreconcilable." The author cites an interview with Stephen Hawking, who, in a recent book, had used an important quotation from philosopher Ludwig Wittgenstein, in order to trivialize modern philosophy. Appleyard told Hawking that the quotation was taken out of context, and, read correctly, had a quite different meaning with immense and profound implications. Appleyard says, "But he (Hawking) simply would not listen. ‘I do not think so' was his only response."

    Fact, faith, prejudice, or obsession?

    Appleyard's observations concerning the opinionated intransigence of human nature will undoubtedly apply to many who dedicate themselves to debunking the revelatory status of The Urantia Book. But it will also apply to fundamentalist readers of the book who are dedicated to upholding its status as infallible divine truth.

    The book itself tells us that our acceptance of all or part of its text as revelatory cannot be other than an act of faith. A thorough study of what Appleyard says should inform opponents of the book that their opposition is also an act of faith, rather than an act of knowing.

    On that pessimistic note let us press on to enumerate observations upon what appears to be prophetic information in matters of science and cosmology in the Papers. In presenting this work, there will be occasion to mention omissions and shortcomings in the recently published critique by Martin Gardner entitled Urantia: The Great Cult Mystery (Prometheus Books, 1995). Despite his knowledge of what presents as unimpeachable statistical evidence for multiple authorship of the Urantia Papers (documented later), Gardner has persisted with his claim that the Papers are the result of editing by Dr W. S. Sadler (and perhaps others) of materials emanating from the mind of Wilfred Kellogg, ostensibly during sleep. Since he is the author of a number of books, Gardner should be aware—undoubtedly is aware—of the enormous amount of research necessary to produce the wealth of scientific, archaeological, anthropological, historical, sociological-historical, biblical-historical, theological, and philosophical materials in the Urantia Papers.

    The Urantia Papers, revelatory or not, are a work of intense and arduous scholarship, beautifully written, a work that would require many years of toil for even a gifted scholar. There is no possible way that such a work could derive directly from the subconscious mind-meanderings of a sleeping subject. The statistical work already mentioned has provided evidence that Dr Sadler was not a major author.

    In a short acknowledgment—but not a whit of further information—Gardner identifies a Seventh Day Adventist, Iola Martin, as the source of his speculation that Wilfred Kellogg was the "sleeping subject." In a letter to me, dated May 30, 1993 (original available), Gardner states, "I do think both Lena (Sadler's wife) and Bill Jr. (their son) had a hand in the writing. Wilfred had no skill whatever in writing, although his wife Anna collaborated with Lena on a book about nursing."

    Bill Sadler Jr. is known to have prepared the "Table of Contents" for The Urantia Book, but there appears to be no evidence whatsoever that he participated in the writing. Wilfred is acknowledged to have been incapable of writing the material supposedly pouring forth from his subconscious sleeping mind. Statistical evidence shows that Dr Sadler could only have contributed minor editing. What then is left?

    Some alternative hypotheses

    The article in this survey on archaeological information from Part 4 demonstrates dedicated scholarship by its author(s) in seeking out the names and locations of villages and towns in first century Palestine and other parts of the Roman world. More than one hundred and fifty items are catalogued, again demonstrating that the Urantia Papers cannot be the subconscious babblings of a slumbering human mind. If these Papers are not what they purport to be, then they are the work of a group of erudite men and/or women, probably all distinguished scholars. The difficulty with this latter hypothesis is the complete lack of evidence for any such group in the face of recognition that the successful maintenance of secrecy regarding their identity and participation would have been an exceedingly difficult achievement. Added to that, the high idealism demonstrated in the text of the Papers, together with the dedication to honesty and truth advocated therein by their authors, makes it difficult to comprehend how the Urantia Papers could have been the secret work of a group deliberately engaging in a conspiratorial deception.

    Personally I am not overly concerned with who wrote the Papers nor how they got here. My interest is in the truth to be discovered therein. For me, these papers contain higher spiritual, theological, philosophical, and cosmic truth than any other work I have ever read. Again for me, that is a revelation. In my mind and with the passage of time, the science content, evolutionary history, etc. in the Urantia Papers have diminished in importance. What has become paramount is their revelation of the true nature of the Universal Father and what that implies for my present life on this planet. A long time prior to finding the Urantia Papers, I had already learned the basics from experience with dedicated and forward looking Christians, as well as from Christian, Buddhist, Taoist, and Hindu literature, and from the essence of the Fourth Epochal Revelation that many Christians have discerned by reading between the lines of the New Testament. The Urantia Papers go forward from the highest truths I had previously encountered, and also present a new dimension of breathtaking enlightenment regarding what lies beyond our present stage of mortal existence.

    I believe After examining logically conceivable alternatives, the hypothesis remaining is that the Urantia Papers are what their authors say they are—a revelatory gift to the people of this planet designed to elucidate, interpret, and augment previously revealed knowledge relating to our individual cosmic destiny, and to hasten social progress towards a planetary destiny which the authors nominate as the Age of Light and Life. That is what I conclude, but with the knowledge that this is an act of personal faith. The decision others make is up to themselves.


    A Service of
    The Urantia Book Fellowship

    http://urantiabook.org/archive/readers/doc181.htm

    CHAPTER 16
     

    THE STRANGE MYTH OF

    WILFRED CUSTER KELLOGG

    A strange myth floated through the community of those who accepted The Urantia Papers. Many believed the Papers were channeled, and that Wilfred Custer Kellogg was the channeler.

    Nothing could be farther from the truth. The Urantia Papers were not channeled, and Wilfred Kellogg had nothing to do with the origin of the Papers.

    This strange myth was promoted by Martin Gardner in his book, Urantia. He too proposed that The Urantia Papers were channeled and spent a chapter showing his reasons why he thought Wilfred was the channeler. Gardner's thesis was merely the easiest road he could find to explain the origin of the Book, based on the common but erroneous theory of

    Wilfred. Gardner had picked up this idea from Urantians and, since he was unwilling to dig into the actual facts of the history of Sadler and The Urantia Papers, went off on this nonsense. Gardner had considerable information at his disposal to show that Wilfred was not the Sleeping Subject but, in his desire to denigrate the Revelation, consciously rejected and censored important data. I shall briefly review the facts. 

    Who was Wilfred Custer Kellogg? How was he connected with William Sadler and The Urantia Papers?  

    Wilfred was a half first cousin to Lena Kellogg Sadler. He married Lena's full sister Anna Bell. Refer to the Kellogg genealogy.



     


     

    John Harvey Kellogg, of Battle Creek Sanitarium fame, was a full brother to William Keith Kellogg, of breakfast cereal fame. A half brother, Smith Moses Kellogg, was the father of Lena and Anna Bell Kellogg. Emma, a full sister to John Harvey and William Keith, married Charles Leonidas Sobeski Kellogg, a Kellogg from another side of the family. Wilfred Custer Kellogg was their son. Emma and Charles were fourth cousins; the grandfathers of Ezekiel Kellogg and Josiah Kellogg were brothers.

    The Kelloggs were thick into the Seventh-Day Adventist Church. Moses Eastman Kellogg, Wilfred's uncle, was born in Salem, Massachusetts in 1802. Moses Eastman was named after his maternal grandfather. He was the son of Rev. Edward Kellogg who joined the New Hampshire and Vermont conference of the Methodist Evangelical Church in May 1832 and was ordained. He and his wife, Betsy Wheeler Eastman, embraced the doctrines of the Seventh Day Adventists in 1856 and remained in that faith until their death. Moses Eastman was born in East Richford, Vermont in 1850. He married Orebal Regina Austin in Berkshire, Vermont in 1874, and thereafter moved to Battle Creek. He was ordained into the SDA and wrote a book entitled, The Supremacy of Peter. He was an editor and editorial writer for SDA publications from 1891 to 1897.

    Wilfred's father, Charles Leonidas Sobeski Kellogg, served in the Civil War one year with the Vermont Volunteer Heavy Artillery, was an eye witness to Sheridan's ride from Winchester to Cedar Creek, and was present at the battles of Cedar Creek and Appomattox. After honorable discharge he became a traveling salesman and later a minister in the SDA in Battle Creek.

    On the other side of the family John Preston married twice. He first wife, Mary Ann Call died September 27, 1841, whereupon he married Ann Janette Stanley on March 29, 1842. Ann Stanley had served as a maid and help to the John Preston Kellogg household; she was twenty years junior to John Preston, but they had a kind and compassionate relationship which resulted in ten children. The last, Hester Ann, was born in 1866 when John Preston was sixty-three years old, He was a broom manufacturer who resided in Tyrone, Flint, Jackson and later Battle Creek, Michigan. He was also a Seventh Day Adventist and belonged to the Republican political party. He was the father of the famous Kelloggs. He died in Battle Creek on May 10, 1881.

    The above facts are listed in The Kelloggs In the Old World and the New by Timothy Hopkins, Sunset Press, San Francisco, 1903.

    I traced entries in the Battle Creek City Directory from 1883, the year William Sadler first went to Battle Creek, until 1916, when interest in that city, for our search, became unnecessary. Thirteen Kelloggs are listed in the 1883 Directory; of those only John Harvey concerns this investigation. By 1916 the number of Kellogg entries had increased to more than forty-five. They were a prolific family, with many branches. The tradition of certain family names pervaded all branches. For example, Moses Eastman Kellogg

    was an uncle to Wilfred, Lena and Anna. But Smith Moses Kellogg was the father of Lena and Anna descended from another branch. The Battle Creek City Directory shows another Moses Smith Kellogg from still another branch. He moved into Battle Creek in 1901 where he lived with a son named Arthur and died there in 1907 at the age of 87.

    Many Kellogg's worked for the SDA and their publishing enterprises. Moses Eastman first shows up in 1893 as editor of the Review and Herald. In 1896 he is editor of the Youth's Instructor. In the directory of 1897-1898 he is listed merely as a journalist, with his home at 348 Van Buren. The 1901-02 entry says he removed to Cooper Station, New York, but the 1903-04 directory has him back again as a travel agent, still at 348 Van Buren. In 1907 he became a driver for the Sanitarium, and in 1910 he was a teamster for the Kellogg Food Co. He continues in the directory until 1916, the last date I checked.

    We can also follow the career of William K. Kellogg of breakfast cereal fame, who first appears as a bookkeeper, residing at 107 Champion. In 1887 he is shown again as a bookkeeper, but now for the Health Publishing Co. residing at 349 Champion. Somewhere between 1889 and 1890 he moved again, but this time to 246 Champion. In 1891 he appears as the business manager of the Good Health Publishing Co. William Sadler worked with him during this period. In 1895 W. K. Kellogg is shown as the manager of the Modern Medicine Co. at 65 Washington. These were all enterprises of his brother, John Harvey Kellogg. He continued to rise in importance on the Battle Creek scene until, in 1906, he organized the breakfast food company which bore his name, and became an important contributor to the region's economy.

    Lena Kellogg appears in the City Directory twice, both times as a nurse at the Sanitarium, first in 1893 and again in 1897. Her sister Anna first appears in 1897 and continues until 1904, when she "removes" to Paris, Illinois. This may be where the parents of the girls then lived, for Lena and William Sadler were married in Paris in 1897 when Lena was twenty-two years old. Many of the Kelloggs were highly mobile.

    Wilfred first appears in the 1896 City Directory at the age of twenty as a clerk for the Modern Medicine Publishing Co., residing in the South Hall of the Sanitarium, and working for his uncle William K. Kellogg. Wilfred's father died in Lancaster, Massachusetts on May 18, 1896 at the early age of 49. Wilfred's mother Emma first appears in 1897. Apparently Emma and her children moved to Battle Creek after the death of the husband and father.

    Children were not listed in City Directories until they came of age. Some may have married or moved away, and thus never appear.

    The following table shows the business positions of Wilfred, his home address, which continued for many years to be his mother's address, and his siblings who were listed. Apparently Wilfred did not move into his own residence independent of his mother until 1911, when he was thirty-five years old. By that time he had important managerial positions with his uncle, William Keith. He married Anna Bell the following year.

    MORE ABOUT THE KELLOGG FAMILY

    John Harvey Kellogg

    Born February 26, 1852(1852-02-26)

    Tyrone, Michigan

    Died December 14, 1943 (aged 91)

    Battle Creek, Michigan

    Occupation Physician

    Known for Battle Creek Sanitarium

    Spouse(s) Ella Ervilla Eaton (1853–1920), married 1879

    Parents John Preston Kellogg (1806–1881)

    Ann Janette Stanley (1824–1893)

    Relatives Will Keith Kellogg, brother

    John Harvey Kellogg (February 26, 1852 – December 14, 1943) was an American medical doctor in Battle Creek, Michigan, who ran a sanitarium using holistic methods, with a particular focus on nutrition, enemas and exercise. Kellogg was an advocate of vegetarianism and is best known for the invention of the corn flakes breakfast cereal with his brother, Will Keith Kellogg.

    Kellogg was born in Tyrone, Michigan, to John Preston Kellogg (1806–1881) and Ann Janette Stanley (1824–1893). John lived with two sisters during childhood. By 1860, the family had moved to Battle Creek, Michigan, where his father established a broom factory. John later worked as a printer's devil in a Battle Creek publishing house.

    Kellogg attended the Battle Creek public schools, then attended the Michigan State Normal School (since 1959, Eastern Michigan University), and finally, New York University Medical College at Bellevue Hospital. He graduated in 1875 with a medical degree. He married Ella Ervilla Eaton (1853–1920) of Alfred Center, New York, on February 22, 1879. They did not have any children of their own, but raised over 40 children, legally adopting seven of them, before Ella died in 1920. The adopted children include Agnes Grace Kellogg, Elizabeth Kellogg, John William Kellogg, Ivaline Maud Kellogg, Paul Alfred Kellogg, Robert Moffatt Kellogg and Newell Carey Kellogg. Kellogg died in 1943 and was buried in Oak Hill Cemetery, in Battle Creek.

    Kellogg was a Seventh-day Adventist until mid-life and gained fame while operating the Battle Creek Sanitarium, which he ran on the church's health principles. Adventists believe in a vegetarian diet, abstinence from alcohol and tobacco and a regimen of exercise, which Kellogg followed, among other things. He is remembered as an advocate of vegetarianism[3] and wrote in favor of it, including after leaving the Adventists. His dietary advice in the late 19th Century, which was in part concerned with reducing sexual stimulation, discouraged meat-eating, but not emphatically so.

    Kellogg was an especially strong proponent of nuts, which he believed would save mankind in the face of decreasing food supply. Though mainly renowned nowadays for his development of corn flakes, Kellogg also patented a process for making peanut butter and invented healthful, "granose biscuits."

    At the Battle Creek Sanitarium, Kellogg held classes on food preparation for homemakers. Sanitarium visitors engaged in breathing exercises and mealtime marches to promote proper digestion of food throughout the day. Because Kellogg was a staunch supporter of phototherapy, the sanitarium also made use of artificial sunbaths.

    Kellogg made sure that the bowel of each and every patient was plied with water, from above and below. His favorite device was an enema machine that could rapidly instill several gallons of water in a series of enemas. Every water enema was followed by a pint of yogurt — half was eaten, the other half was administered by enema, “thus planting the protective germs where they are most needed and may render most effective service." The yogurt served to replace the intestinal flora of the bowel, creating what Kellogg claimed was a squeaky-clean intestine.[citation needed]

    Kellogg believed that most disease is alleviated by a change in intestinal flora; that bacteria in the intestines can either help or hinder the body; that pathogenic bacteria produce toxins during the digestion of protein that poison the blood; that a poor diet favors harmful bacteria that can then infect other tissues in the body; that the intestinal flora is changed by diet and is generally changed for the better by a well-balanced vegetarian diet favoring low-protein, laxative and high-fiber foods; and that this natural change in flora could be sped by enemas seeded with favorable bacteria, or by various regimens of specific foods designed to heal specific ailments.

    Kellogg was a skilled surgeon, who often donated his services to indigent patients at his clinic. Although against any unnecessary use of surgery to cure diseases, he did advocate circumcision.

    In the early 1900s, Kellogg published The Living Temple, a book whose sale was intended to raise funds for the sanitarium. Several Adventist leaders, including A.G. Daniells and Ellen G. White, concluded that the book was pantheistic in its portrayal of the nature and work of the Holy Spirit. The theological disagreement led to a break, and in 1907, Kellogg took himself and the sanitarium out of the denomination, although regular Adventist services were kept in the sanitarium's chapel until the sanitarium was sold to the government.

    John Kellogg and his brother Will Keith Kellogg started the Sanitas Food Company to produce their whole grain cereals around 1897, a time when the standard breakfast for the wealthy was eggs and meat, while the poor ate porridge, farina, gruel, and other boiled grains. John and Will later argued over the recipe for the cereals (Will wanted to add sugar to the flakes). So in 1906, Will started his own company, the Battle Creek Toasted Corn Flake Company, which eventually became the Kellogg Company, triggering a decades-long feud. John then formed the Battle Creek Food Company to develop and market soy products.

    The Kelloggs did not invent the concept of the dry breakfast cereal. That honor belongs to Dr. James Caleb Jackson, who created the first dry breakfast cereal in 1863, which he called, "Granula." A patient of John's, Charles William Post, would eventually start his own dry cereal company selling a rival brand of corn flakes. Dr. Kellogg later would claim that Charles Post stole the formula for corn flakes from his safe in the Sanitarium office.

    Kellogg, an advocate of sexual abstinence and devoted large amounts of his educational and medical work to discouraging sexual activity, on the basis of dangers both real - as in sexually transmissible diseases - and purported.[clarification needed] He set out his views on such matters in one of his larger books, published in various editions around the turn of the century under the title Plain Facts about Sexual Life and later Plain Facts for Old and Young.[5] Some of his work on diet was influenced by his belief that a plain and healthy diet, with only two meals a day, among other things, would reduce sexual feelings. Those experiencing temptation were to avoid stimulating food and drinks, and eat very little meat, if any. Kellogg also advocated hydrotherapy and stressed the importance of keeping the colon clean through yogurt enemas.

    He warned that many types of sexual activity, including many “excesses” that couples could be guilty of within marriage, were against nature, and therefore, extremely unhealthy. He drew on the warnings of William Acton and expressed support for the work of Anthony Comstock. He appears to have gone beyond his own advice, since though he and his wife were married for over 40 years, they never had sexual intercourse and had separate bedrooms all their lives. It has been suggested he worked on Plain Facts on their honeymoon.

    He was an especially zealous campaigner against masturbation; this was an orthodox view during his lifetime, especially the earlier part. Kellogg was able to draw upon many medical sources who made claims such as that "neither the plague, nor war, nor small-pox, nor similar diseases, have produced results so disastrous to humanity as the pernicious habit of onanism," credited to one Dr. Adam Clarke. Kellogg strongly warned against the habit in his own words, claiming of masturbation-related deaths "such a victim literally dies by his own hand," among other condemnations. He felt that masturbation destroyed not only physical and mental health, but the moral health of individuals as well. Kellogg also believed the practice of "solitary-vice" caused cancer of the womb, urinary diseases, nocturnal emissions, impotence, epilepsy, insanity, and mental and physical debility – "dimness of vision" was only briefly mentioned. Kellogg was the first to mention the psychological role in producing insanity.*

    Kellogg worked on the rehabilitation of masturbators, often employing extreme measures, even mutilation, on both sexes. In his Plain Facts for Old and Young, he wrote

    “ A remedy which is almost always successful in small boys is circumcision, especially when there is any degree of phimosis. The operation should be performed by a surgeon without administering an anesthetic, as the brief pain attending the operation will have a salutary effect upon the mind, especially if it be connected with the idea of punishment, as it may well be in some cases. The soreness which continues for several weeks interrupts the practice, and if it had not previously become too firmly fixed, it may be forgotten and not resumed. ”

    and

    “ In females, the author has found the application of pure carbolic acid [phenol] to the clitoris an excellent means of allaying the abnormal excitement. ”

    He also recommended, to prevent children from this "solitary vice", bandaging or tying their hands, covering their genitals with patented cages, sewing the foreskin shut and electrical shock.

    Kellogg would live for over sixty years after writing Plain Facts. Whether he continued to teach the “facts” in it is not entirely clear, although it appears from the later books he wrote that he moved away from this subject matter. One source, taking a positive view of his nutritional and anti-smoking work, suggests he “dropped his obsession with the evils of sex” around 1920,[12] which would be consistent with the last edition of Plain Facts being apparently published in 1917, but another, highly critical source maintains he, “never retracted his claims.” He did continue to work on healthy eating advice and run the sanitarium, although this was hit by the Great Depression and had to be sold. He ran another institute in Florida, which was popular throughout the rest of his life, although it was a distinct step down from his Battle Creek institute.

    Kellogg was outspoken on his beliefs on race and segregation, in spite of the fact that he himself adopted a number of black children. In 1906, Kellogg founded—together with Irving Fisher and Charles Davenport—the Race Betterment Foundation, which became a major center of the new eugenics movement in America. Kellogg was in favor of racial segregation and believed that immigrants and non-whites would damage the gene pool. Also, Kellogg gave a large portion of the common stock of the Battle Creek Toasted Corn Flake Company to the Race Betterment Foundation. Whether any of that stock has been converted into Kellogg Company stock is unknown.

    Kellogg had a long personal and business split with his brother after fighting in court for the rights to cereal recipes. The Foundation for Economic Education records that the nonagenarian J.H.K. prepared a letter seeking to reopen the relationship, but that his secretary decided her employer had demeaned himself in it and refused to send it. The younger Kellogg did not see it until after his brother’s death.

    Plain Facts For Old And Young: Embracing The Natural History And Hygiene Of Organic Life, 1892 reprintKellogg, John Harvey (1877). Plain Facts for Old and Young. http://etext.lib.virginia.edu/toc/modeng/public/KelPlai.html. "Self Abuse ... After having duly considered the causes and effects of this terrible evil, the question next in order for consideration is, How shall it be cured? When a person has, through ignorance or weakness, brought upon himself the terrible effects described, how shall he find relief from his ills, if restoration is possible? To the answer of these inquiries, most of the remaining pages of this work will be devoted. But before entering upon a description of methods of cure, a brief consideration of the subject of prevention of the habit will be in order." Kellogg, John Harvey (1888). Treatment for Self-Abuse and Its Effects. 1893 Ladies Guide in Health and Disease 1903 Rational Hydrotherapy 1910 Light Therapeutics 1914 Needed -- A New Human Race Official Proceedings: Vol. I, Proceedings of the First National Conference on Race Betterment. Battle Creek, MI: Race Betterment Foundation, 431-450. 1915 "Health and Efficiency" Macmillan M. V. O'Shea and J. H. Kellogg (The Health Series of Physiology and Hygiene 1915 The Eugenics Registry Official Proceedings: Vol II, Proceedings of the Second National Conference on Race Betterment. Battle Creek, MI: Race Betterment Foundation. 1922 Autointoxication or Intestinal Toxemia 1923 Tobaccoism or How Tobacco Kills 1927 New Dietetics: A Guide to Scientific Feeding in Health and Disease 1929 Art of Massage: A Practical Manual for the Nurse, the Student and the Practitioner

    T. Coraghessan Boyle's 1993 comic novel The Road to Wellville is a fictionalized story about Kellogg and his sanitarium. A filmed version of the book, directed by Alan Parker, was released in 1994. It starred Anthony Hopkins as Kellogg. Mel Brooks' 1995 film Dracula: Dead and Loving It featured a sanitarium boss named "Dr. Jack Seward" (played by Harvey Korman), who would recommend enemas for every conceivable ailment. The character was clearly based on Kellogg, and in one scene is seen eating corn flakes. (Dr. Seward is the name of a character in the novel Dracula, by Bram Stoker.)

    History from Wikipedia and OldCompany.com (old stock certificate research service).


    A HISTORICAL OVERVIEW

    1900s

    Will Keith (W.K.) Kellogg, was born April 7, 1860. W.K., along with his brother, Dr. John Harvey Kellogg, was the co-inventor of flaked cereal. Although W.K. lacked a formal education beyond the sixth grade, the cereal giant forever changed the way we eat breakfast. In 1906, W.K. Kellogg entered the cereal business, as American eating habits began shifting from heavy, fat-laden breakfasts to lighter, more grain-based meals. W.K. discovered that a better flake was produced by using only the corn grit or "sweet heart of the corn." To help consumers distinguish Kellogg's Corn Flakes® cereal from the products of the 42 other cereal companies in Battle Creek, Michigan, W.K. put his signature on each package, saying that these Corn Flakes are the "The Original." The company succeeded because it believed the entire populace, not just those on special diets, might be interested in wholesome cereal foods, and because it continually improved its product line and packaging techniques to meet the needs of an ever-changing and evolving consumer base.

     

    1910s

    With the advent of pasteurization of milk, the ready-to-eat cereal business expanded. To keep up with a growing market, Kellogg Company developed new product, packaging and marketing innovations to fit consumer needs. In 1914, Kellogg Company created Waxtite® wrappers, a new concept in packaging technology. W.K. Kellogg believed that if people tried a good product, they would keep buying it. To ensure that consumers would continue to seek out his products, he distributed free samples of his Corn Flakes, and then followed up with advertising in magazines and on billboards. Kellogg also held a children's art contest, selecting the best entries for use in Kellogg advertisements. The first Kellogg premium, the "Funny Jungleland Moving Picture Book," was distributed to consumers in 1910. Kellogg's® Bran Flakes and All Bran® cereals were introduced in 1915 and 1916. After having success in the U.S. market, Kellogg opened its first foreign cereal facility in 1914 in Canada
    .

     

    1920s

    Kellogg continued to expand into new markets, exporting cereal to England in the early 1920s and later building a plant in Sydney, Australia. In the U.S., Kellogg introduced ready-to-eat cereals in individual servings for use in hospitals, hotels and rail dining cars. The 1920s also brought new marketing innovations. A mail-in promotion made Battle Creek, Michigan a household word when millions of youngsters clipped and mailed in Kellogg's® boxtops for "Stuff-Yourself Nursery Rhyme Rag Dolls." Kellogg also established one of the first home economics departments in the food industry in 1923, the same year that Kellogg's® Pep™ wheat flakes was introduced. The famous Kellogg's® Rice Krispies® began talking to consumers in 1927.

     

    1930s

    W.K. Kellogg made an unprecedented move as the United States sank into the Great Depression. Instead of cutting back, he doubled his advertising spending - and Kellogg cereal sales increased. In response to the hard times created by the Depression, Mr. Kellogg reduced the hours of the three plant shifts and created a fourth shift, spreading the payroll among more workers. Others earned their paychecks by developing a 10-acre park on the Battle Creek plant grounds. Declaring "I'll invest my money in people," in 1930, Mr. Kellogg founded the W.K. Kellogg Foundation. He also continued to invest resources into developing the nutritional quality of Kellogg's products. Kellogg expansion continued with a new plant in Manchester, England. Kellogg's® Pep™, became the first cereal fortified with vitamins through the "spray" method. Kellogg also brought new partnerships by sponsoring "The Singing Lady - Irene Wicker," the nation's first radio network program for children, and the "Howie Wing" radio show, based on the adventures of a young aviator. Adm. Richard E. Byrd's expedition to the South Pole was equipped with a two-year supply of Kellogg cereals.

    1940s

    In support of the American war effort during World War II, Kellogg provided packaged K-rations for the U.S. armed forces and Kellogg engineering personnel used the company machine shop to manufacture parts for the "Manhattan" atomic bomb project in 1945. As a result of the company's many efforts during WWII, Kellogg was awarded the Army-Navy "E" flag for excellence. Kellogg's® Rice Krispies® Marshmallow Treats ® recipe, first advertised in 1940, became a popular food for mailing to service people abroad. Despite the war, Kellogg launched new whole-grain product lines like Kellogg's Raisin Bran® in 1942 and opened the company's second U.S. plant in Nebraska.

     

    1950s

    On October 6, 1951, Kellogg Company's legendary founder, W.K. Kellogg, died at the age of 91. His body lay in state for three days in the main lobby of the company office building so that hundreds of workers and Battle Creek residents could pay their respects. Throughout the 1950s the company introduced some of today's most beloved cereals including: Kellogg's® Corn Pops®, Kellogg's Frosted Flakes®, Kellogg's® Honey Smacks™, Kellogg's® Cocoa Krispies™ and Kellogg's® Special K®, which was the first high-protein breakfast cereal ever offered to consumers. Cereal icon, Tony the Tiger® also made his first appearance in the 1950s and became an instant hit as the spokescharacter for Kellogg's Frosted Flakes®. In 1956, a Battle Creek tradition was started when more than 32,000 people sat down together at "the world's longest breakfast table" in Battle Creek, Michigan to celebrate the company's 50th anniversary. Renowned artist Norman Rockwell produced a series of illustrations for the company featuring six children and Santa Claus. For Kellogg, the 1950s also meant national expansion into California and Tennessee, as well as internationally into Mexico and New Zealand.


       

    DIRECTORY
    DATES

    BUSINESS POSITION

    ADDRESS

    Always with mother Emma, except as noted.

    SIBLINGS LISTED

    1896

    Clerk, Modern Medical Publishing Co.

    Boarding, South Hall, Sanitarium

    Mother not yet in BC

      

    1897-98

    Clerk, Sanitas Food Co.

    18 Hill St. Mother now at this address.

    Claude Eastman, Packer for Sanitas Food Co.

    1899-1902

    Clerk, Sanitas Nut Food Co.

    445 W. Van Buren

    Claude E.,
    Clerk, Sanitas Food Co.

    1903-1904

    Assistant General Manager, Sanitas Nut Food Co.

    445 W. Van Buren

    Claude E.,
    Clerk, Sanitas Food Co.

    1905-1906

    Manager, Sales Department, BC Sanitarium Co.

    26 Hill St.

    Claude E.
    (Now married)

    1907-09

    Same as above.

    Claude E. has now moved to 71 Manchester.

    Ray Stanley first appears as student.

    1910

    Sec-Tres. Battle Creek Optical Co.
    Sec. Battle Creek Sanitarium Co.

    26 Hill St.

    Ray S., 
    Student.

    1911

    Same as above

    88 Ann Ave.
    Mother still at 26 Hill St.

    Ray S., Student, 
    living with mother.

    1912

    Same as above plus

    Sales Mgr. Battle Creek Equipment Co.

    88 Ann Ave. Mother not listed.

    Ray S. not listed.

    1913-1915

    Sec. Battle Creek Sanitarium Co.

    Chicago, IL. Mother at 102 Ann in Battle Creek.

    Ray S. boards with mother.

    1916

    Wilfred no longer listed in Battle Creek CD.


     

    The listings suggest that Wilfred was an ever larger figure on the Battle Creek scene. He was promoted to increasing levels of responsibility in commercial activities. The listings also show that he was working for both John Harvey Kellogg and William Keith Kellogg after 1906, the year William Keith separated from John Harvey. But appearances can be deceptive. I have copies of a series of letters written by Wilfred

    to his uncle W. K. Kellogg which clearly show he had serious personal problems. His letters are in the files of the W. K. Kellogg foundation in Battle Creek. The letters first appear when W. K. Kellogg started his own operation for breakfast foods in 1906. Previous letters from Wilfred would have been in the files of the Sanitarium operations, now lost, or scattered in various archives.

     

    September 20, 1906.

    W. K. Kellogg

     

    I have been having two or three bad days. Dr. Read tells me that I must have a couple of months of quiet and rest. He says that I can be in the office a while each day and that after a year or two of this kind of thing, I shall be in fairly good shape. Yesterday he advised an out-of-town vacation but today has consented to have me live at Goguac, take some treatment at the Sanitarium. He tells me that if I will do this there is no reason why I cannot be in the office a short time each day; at least an hour.

    You know without my telling you that I am more than sorry to find myself in this shape. Of course, the only thing for me to do now is to take care of myself and get out of the hole as soon as possible. Dr. Read assures me that with care, I will overcome this condition.

    The work at the office is well organized so that by making some slight readjustments, I think things will go along fairly well for a couple of months. My suggestion would be to let Goff take formal charge of things. By coming every day myself for a while I can take care of problems that the rest of the people cannot handle. Covert has his work well in hand and is doing nicely with it. Effie is handling payroll to much better advantage than I supposed she would. Neilson, of course, can

    look after his work and Len is doing first class at the warehouse.

    I suggest that Goff be placed in formal charge of the office as I don't believe in leaving so many people without a head. This arrangement will enable me to keep up the work I am doing in connection with the Corn Flake business and look after the insurance and do some of the necessary things in connection with the Sanitas and Food Co. business.

    If Spaulding comes, I believe I could use French to good advantage, provided you care to spare him.

    I have a system of daily reports in operation at the office that enables me, without going into the details of the work, to keep things well in hand.

    The matter of compensation is one that I will leave to your generosity.

    I shall go to the office a little while this afternoon.

     

    Wilfred

     
     

    This letter is informative in a number of ways:

    1. Wilfred must have had a fairly responsible position. Effie was in charge of accounting; Len of the warehouse, probably including shipping and receiving. Other personnel, including Neilson, Covert, and Goff, apparently reported to Wilfred.
       

    2. Wilfred's problem is mental, not physical. He is asking for relief from the pressures of the job. He is a highly "nervous" individual. He believes that if he is given extended period for recovery, "after a year or two," he will be "normal" again. He does not fail to mention that Dr. Read advises an "out-of-town vacation."
       

    3. He does not seem to hesitate in making this unusual request. There is an attitude, or tone, about the letter which suggests he is accustomed to such liberty, and that W. K. Kellogg will not immediately reject such "outrageous" request. One possible psychology is that he was "spoiled" by his mother, and perhaps by the Kellogg clan in general.

    1. He is thirty years old, and should have grown beyond youthful pampering.
       

    2. He seems to be a good organizer, apparently a talent that ran in the Kellogg line.
       

    3. His actual job is not reflected in the Battle Creek City Directory. He apparently is responsible for several executive assignments, including insurance for the Sanitas Food Co. and the Battle Creek Sanitarium Co., as well as other executive duties. He speaks to W. K. Kellogg as though this were an acceptable arrangement among the several business firms in Battle Creek.

    Two years later a shorter letter offers additional insight, with the same psychology.

     

    August 17, '08

    Mr. W. K. Kellogg

     

    If the matter could be arranged without serious inconvenience, I would very much appreciate a leave of absence during September. I have an invitation from my friend Dr. Prince to spend some time with him, perhaps repeating our Moose Head Lake, Me., trip of some years ago. I haven't been feeling at my best for some time, and on this account am somewhat anxious to make the trip, feeling sure that it will put me on my feet as it did before.

    Affairs in the office are running with reasonable smoothness and I believe could be handled satisfactorily during my absence.

    The judge advises me that official matters can be taken care of by the election of some other member of the Board as temporary Secretary and Treasurer.

    French is familiar with the details of stock transfers, etc., and would be able to handle this without assistance.

    I would arrange to be back in ample time to look after the October dividends.

    I shall be grateful for anything you can do for me along the line of this request.

     

    W.C.K.

     

    1. Here we see a definite attitude of "executive" privilege. Wilfred again does not consider it extraordinary to ask for the time off.

    2. Again, his difficulties are mental. He has not "been feeling at his best for some little time." Again this letter, with the previous one, suggests a habit of pampering.

    3. He is definitely in an important position with the corn flakes company. He is a member of the Board, and is handling stock issues, transfers, etc. He would be back in time to handle the October dividend.

    Letters dated February 3, and August 12, 1909 show W. K. Kellogg on the road in El Paso, Texas, enroute from Birmingham, headed for Los Angeles, and in Stevensville, Montana. Wilfred is obviously in charge back home. He reports on plant operations, "Len told me this morning we were going to have a fine run today," and "Len worked all night on the new dryer." He reports also on a legal case then in court, promotions with "Sweetheart" pictures and "Funny Jungleland" responses, shipping quantities, and bank balances. In February they received orders for "three cars and 330 cases L.C.L." "Shipments will be seven cars and 225 cases L.C.L., or 3244 cases." They are behind "tonight about twenty-three cars." "Bank balance tonight, $31,475.63." "Sales for February 1st, 3178 cases. Output yesterday 3183 cases." The growth of the cereal business was phenomenal. In August "Sales for 11th were 2814 cases, making total sales so far this month 35,516, as against 34,261 same day last month." They were then waiting for orders to arrive from the west Coast and California on a new "Jungleland" promotion.

    But all is not well; discontent is stirring within Wilfred. In a letter dated January 28, 1910 Wilfred expresses his deep regrets that he cannot agree with financial policies then set by W. K. Kellogg, and which vitally affect stock holders. He tenders his resignation. He would have informed W. K. personally, but the latter was in Havana, Cuba. He also expresses deep gratitude for taking "a green, inexperienced boy" together with all the "favors, both of a personal and business nature."

    Here we have an indication of the high moral standards Wilfred set for himself and others. He does not like "shady" business practices, whatever they may have been. He does not specify.

    We have no evidence of the reception W. K. Kellogg gave this news. We do not know if he persuaded Wilfred to continue with the corn flakes company, or if Wilfred departed. The City Directory listings suggest that he continued in Battle Creek executive positions until 1912 when the course of his life changed entirely, although he continued as "Secretary" of the Battle Creek Sanitarium until 1915.

    In a letter dated June 16, 1912 W. K. Kellogg wrote to his older brother Merritt, long involved with SDA operations at the Healdsburg, California sanitarium.   

    "W. C., who married Smith's daughter Anna, has sold out his properties here in Battle Creek, and is going to Chicago to engage in Sanitarium work with the Sadlers. I think they are now on their way to California, in Chautauqua work with the Sadlers, who have some appointments on the Coast."

    The following item appeared in the Battle Creek Daily Moon, on Thursday, August 29, 1912, pg 7.  

    Rev. George C. Tenney, Chaplain of the Sanitarium, officiated at the double wedding of Wilfred Custer Kellogg of Battle Creek and Miss Anna Kellogg, and of Sarah Willmer of La Grange, Ill. and of Edward Van Bond of Dallas, Texas, which took place Wednesday evening at the residence of Dr. and Mrs. Sadler of La Grange. Mrs. Sadler being a sister of Miss Kellogg who has made her home there for some time as has Miss Willmer, the young ladies being close friends. Mr. and Mrs. Kellogg will return to this city to reside and will be at home at 64 Oaklawn Avenue after Nov. 1. Mr. Kellogg is known extensively in the West End, is secretary of the Battle Creek Sanitarium Co., Ltd., and also secretary-treasurer of the Battle Creek Optical Co.

    A similar notice appeared in the Battle Creek Inquirer on the same day.

    Wilfred Custer Kellogg of Battle Creek was one of the principals of a double wedding which was solemnized last evening at La Grange, Indiana (sic), when he was married to Miss Anna Kellogg. Miss Sarah Willmer of La Grange and Edward Van Bond of Dallas, Texas were the other bridal pair. The two young women have been close friends for many years, and have made their home during recent years with Miss Kellogg's brother-in-law and sister, Dr. and Mrs. William Samuel Sadler, of La Grange, at whose residence the double wedding was celebrated at 8 o'clock last evening. Miss Kellogg is the daughter of Smith M. Kellogg of Pomona, Cal. Mr. Kellogg and his bride will make their home at 64 Oaklawn avenue after Nov. 1. He is secretary and treasurer of the Battle Creek Optical company and secretary of the Battle Creek Sanitarium Company, Ltd. He is one of the city's most promising young business men, and everyone will be deeply interested in his marriage with one of Illinois' fairest daughters.

    Those plans did not mature. Wilfred decided to live with the Sadler's and he continued to live with the Sadler's or in adjacent apartments until he died in 1956.

    I searched all records in the Cook County Courthouse that pertained to the property at 56 South 6th Avenue in La Grange, for the period that the Sadler's lived there. I learned that William Sadler transferred the property to Wilfred on June 14, 1913. Lena financed the sale; Wilfred signed a trust deed to her. Then, on November 15, Wilfred sold the property to James F. Slapak, where Slapak's wife Wilhelmina set up a doctor's office. Refer to the tabulation.

    Several questions arise as to the motivations behind these transactions. If Wilfred sold his properties in Battle Creek, why did he need Lena to finance him, except that he did not have sufficient equity to purchase the La Grange property outright, in spite of his positions, which certainly must have paid well. Why did Sadler not finance him, or at least Sadler and Lena? Wilfred does not show in either the 1912 or 1913 La Grange city directories, although Anna does as Mrs. Wilfred C. Kellogg? The Sadler household moved from La Grange in 1913. If the property transactions are indicative, Sadler and Lena must have moved out around June. Did Wilfred and Anna remain until November? Since Anna had lived with her sister from 1904, when the Sadlers entered medical school, it would seem that the sisters had a strong attachment to one another. Anna had become part of the Chautauqua circuit in 1907, and was thus a business component of Sadler's activities, as well as a family member. Did Sadler try to get Anna and Wilfred away from his household, and on to their own?

    Not for long. Wilfred shows up in the Chicago city directory in 1915 as a manager at 32 N. State Street, Sadler's clinic operation, and at 2146 Lincoln Park West, the next Sadler address. Wilfred continued to be listed as the manager at 32 N. State St. until Sadler moved his operations to 533 Diversey Parkway in 1922, whereupon Wilfred became manager at that address. Wilfred and Anna continued to live with the Sadlers until Lena died in 1939, when they moved to 2756 N. Hampden Court, an apartment building directly to the rear of 533.

    A curiosity in my search was the lack of a personal Wilfred listing for La Grange and for many years in the Chicago City Directory. He shows as manager at 32 N. State Street, probably because he was part of the Sadler business activity, but does not show in personal listings, although Anna does. There was a definite avoidance of the City Directory listings by Wilfred.

    I inquired of several people who knew Wilfred. What kind of man was he? When I suggested that he might have been the "spiritual conduit" for The Urantia Papers I invariable met with laughter, not laughter of derision but of amusement. All considered it ludicrous that he was anything but a "good office man."

    Jim Mills, President of the Urantia Brotherhood for several years, first met Wilfred in 1951, when Jim became a strong believer in The Urantia Papers, and a late-comer to the Forum. In a letter to me dated April 29, 1993 Jim described Wilfred as a small man, perhaps five feet, seven inches in height, slender build, wearing the conventional business suit of the period.

     

    My first impression of him included a certain humility of manner and expression. He was definitely not an "extrovert." The expression "hard-nosed business man" in the terminology of the time was and is, in my opinion, totally inapplicable. He was indeed, "a gentleman."

    His responsibilities in the early 1950's included, apparently, the custody and safe-keeping of the press-proof copies of The Urantia Papers. When one wished to read some papers, they phoned 533 and left their request, including time of anticipated arrival and departure. Upon arrival they often would be met by Mr. Kellogg, papers in hand, who always said, "If I can be of any further help, please let me know."

    During the reading process Mr. Kellogg might be observed occasionally passing by the door of the reader's sanctuary, but he never entered or indulged in frivolous conversation. His movements were very quiet and self-effacing. He seemed to be very conscious of the reader's concentration, making every effort to see that neither he nor others would break into it.

    As I came to know him better I was greatly impressed with his respect for his fellow human beings and his desire to serve them, which, in no way detracted anything from his own sense of self-consciousness. I felt a "good man" truly applied to him.

    ...In concluding a few notes about Wilfred Kellogg, he was definitely an individual. His devotion to "the papers" was all-inclusive. He was humble but forceful. He had no patience with the dilettante, especially in reference to the revelation.

     

    Several attributes of character can be deduced from Wilfred's personal choices. He did not marry until he was thirty-six years old. Then he married a first cousin, one year his junior, who probably took pity on him. He lived with his mother until age thirty-five, one year before his departure from Battle Creek, certainly not unheard of, but definitely a retiring personality who did not feel a call to strike out on his own. He never had ambitions to make conquests, whether in artistic creative fields, in business, or with the fair sex. Environmental pressures made him uneasy; he needed "time off" to recuperate. By thirty-seven years of age he did not have sufficient personal funds to buy a home. He went to a sister-in-law and cousin, to help him, not to a bank or financing office. And even that became an aborted effort. His real estate ownership in La Grange did not last more than five months. Perhaps the family tried to get him to "be a man," to exert some self initiative. If so, they failed. He never did exhibit self ambitions, even to the end of his life, more than as an office "manager," which probably was a personal favor by Sadler. He lived with the Sadler's until circumstances forced him out of that household when he was sixty-four years old.
     

    Sadler described the Sleeping Subject as "a hard-boiled business man, member of the board of trade and stock exchange." Wilfred most definitely was not "a hard-boiled businessman." He declined to join his uncle in "hard-boiled" business decisions. Wilfred was never a member of the Chicago Board of Trade, nor was he stock broker, although he handled the issue and transfer of stock for his uncle, an executive position, not a stock trade position. Wilfred could not have been the Sleeping Subject on these grounds.
     

    Sadler also described the Sleeping Subject as "approaching middle age." In 1908 Wilfred was thirty-two years old. We do not apply the descriptive phrase "middle age" to anyone forty years of age or less. Usually it is reserved for someone fifty or older. In 1908 Wilfred was not even "approaching" middle age. Therefore Wilfred could not have been the Sleeping Subject on those grounds.
     

    Wilfred was busy in Battle Creek in 1908, the year Sadler first met the Sleeping Subject. He lived with his mother, and was manager of the Sales Department of the Battle Creek Sanitarium Company. He was not then a stock broker, or in any other business activity in Chicago or La Grange, nor did he live in Chicago or La Grange. Wilfred could not have been the Sleeping Subject on those grounds.
     

    For his book, Urantia, Martin Gardner failed to do the research necessary to demonstrate these several items which deny Wilfred as the Sleeping Subject. He based his conclusions mostly on rumor and speculation, a pathetic choice for one with his reputation. Furthermore, Gardner had other information available which showed that Wilfred could not have been the Sleeping Subject.
     

    Gardner has access to the files of Harold Sherman. Those files, although closed to the general public until the year 2,000, were opened to him by Martha Sherman as a personal favor. They contained many letters which Harry J. Loose wrote to Sherman. In those letters Loose gave items of information which should have convinced Gardner that Wilfred was not the Sleeping Subject.

    In a letter dated October 21, 1942 Loose states that, at one time, there were seventeen Contact Commissioners, those who dealt directly with the Sleeping Subject in the early days. They would have included Sadler and his family, together with the Kellogg's, medical and psychological consultants, magicians to test the methods by which the Sleeping Subject might have performed some the observed feats, or others who might shed light on the strange behavior of the man during the "night vigils." In that letter Loose states about the wife of the Sleeping Subject:
     

    ". . . the phone was direct from her to Sadler's home phone and it lay between Christy and the Kelloggs to go through the phone lists of the Contact Commissioners and call them and tell them to hurry to the home of the instrument."
     

    The wife of the Sleeping Subject would be awakened by his strange behavior, whereupon she would call the Sadlers, regardless of the time of night. William Sadler and the Sleeping Subject felt the episodes were so important to understand his "affliction" they were willing to pay the phone company for a direct tie line to Sadler's phone.
     

    A group of people numbering more than four or five certainly must have been involved in observation of the Sleeping Subject during these episodes. One can remember four or five people out of one's head. If Anna and Wilfred Kellogg shared the call responsibility with Christy, Sadler's adopted daughter and stenographer for the night sessions, the list must have included at least ten or twelve, or perhaps more, people. The knowledge that so many people were willing to arise from their beds in the middle of the night to attend these unusual sessions is highly intriguing.
     

    Furthermore, there was an urgency about getting to the home of the Sleeping Subject. The task of making telephone contact with the many "Contact Commissioners" was not left to one person. The job was shared to save time.
     

    Obviously, Wilfred could not have been the Sleeping Subject if he were calling other people to hurry to the home of the Sleeping Subject. But Gardner chose to totally ignore this item of information, nor did he inform his readers about it. He censored vital information to avoid exposing his theory.
     

    Furthermore, Sadler said the lease of the Sleeping Subject expired that fall, the fall of 1908, and that he moved into an apartment "in the same block." Here Sadler clearly distinguishes the physical locations of the Sleeping Subject outside the household locations of the Sadlers. Wilfred, when he came to La Grange in 1912, actually lived with the Sadlers, in their house, not in an apartment in the same block. Wilfred could not have been the Sleeping Subject on those grounds.
     

    It truly would be ridiculous, and pathetic, for any one to suppose that Wilfred Kellogg had anything whatsoever to do with the delivery of a divine revelation.

     

     


    56 S. 6th Street, La Grange, IL

     

    History of Transactions Involving William S. Sadler

     

    Cook County
    Document #

    Transferor

    Transferee

    Date of
    Transaction

    Date of
    Recording

    Type of
    Transaction

    4180707

    Susan A. Beatty
    James T. Beatty

    Frank L. Borwell

    Mar 30, 1908

    Apr 1, 1908

    Warranty Deed

    4184294

    Susan A. Beatty
    James T. Beatty

    William S. Sadler

    Apr 4, 1908

    Apr 9, 1908

    Agreement

    4720309

    W. S. Sadler

    Frank L. Borwell

    Mar 1, 1911

    Mar 20, 1911

    Trust Deed
    (Mortgage)

    4733627

    Susan A. Beatty
    James T. Beatty

    W. S. Sadler

    Feb 16, 1911

    Apr 3, 1911

    Warranty Deed

    4733628

    Frank L. Borwell

    W. S. Sadler

    Mar 1, 1911

    Apr 3, 1911

    Release

    5202535

    W. S. Sadler

    Wilfred C. Kellogg

    Jun 4, 1913

    Jun 9, 1913

    Warranty Deed

    5202536

    Wilfred C. Kellogg

    Lena C. Sadler

    Jun 5, 1913

    Jun 9, 1913

    Trust Deed

    5307628

    Wilfred C. Kellogg

    James F. Slapak

    Nov 15, 1913

    Nov 19, 1913

    Warranty Deed

    Notes taken Dec 1-2, 1993

    Research notes and assistance by Harold Wolff, -- 12\02\93

    Frank L. Borwell lived at 204 S. Spring St. approximately 1/2 mile from 56 6th St. His house was built in 1896 designed by an architect named Howard Shaw. Howard Shaw was the son of Theodore Shaw who lived on Perry Ave in Chicago, location of many of the wealthy of Chicago. Theodore Shaw was an associate of Frank Borwell as a Commission Merchant dealing in groceries. Borwell died in 1914 or 1915.


     
     

     

    FROM:  http://www.world-destiny.org/16_wilfred.html

    The Chicago Mission - William and Lena Sadler and the Urantia Movement
    FROM;  http://www.sdahistorians.org/uploads/Sharrock_Spirit_in_the_City.pdf

    The Urantia Book -- Part II. The Local Universe PAPER 43: Section 8. The Edentia Training Worlds

    P493:7, 43:8.1 The physical endowment of Edentia and its surrounding spheres is well-nigh perfect; they could hardly equal the spiritual grandeur of the spheres of Salvington, but they far surpass the glories of the training worlds of Jerusem. All these Edentia spheres are energized directly by the universal space currents, and their enormous power systems, both material and morontial, are expertly supervised and distributed by the constellation centers, assisted by a competent corps of Master Physical Controllers and Morontia Power Supervisors.

    P494:1, 43:8.2 The time spent on the seventy training worlds of transition morontia culture associated with the Edentia age of mortal ascension, is the most settled period in an ascending mortal's career up to the status of a finaliter; this is really the typical morontia life. While you are re-keyed each time you pass from one major cultural world to another, you retain the same morontia body, and there are no periods of personality unconsciousness.
    P494:2, 43:8.3 Your sojourn on Edentia and its associated spheres will be chiefly occupied with the mastery of group ethics, the secret of pleasant and profitable interrelationship between the various universe and superuniverse orders of intelligent personalities.

    P494:3, 43:8.4 On the mansion worlds you completed the unification of the evolving mortal personality; on the system capital you attained Jerusem citizenship and achieved the willingness to submit the self to the disciplines of group activities and co-ordinated undertakings; but now on the constellation training worlds you are to achieve the real socialization of your evolving morontia personality. This supernal cultural acquirement consists in learning how to:


    P494:4, 43:8.5 1. Live happily and work effectively with ten diverse fellow morontians, while ten such groups are associated in companies of one hundred and then federated in corps of one thousand.

    P494:5, 43:8.6 2. Abide joyfully and co-operate heartily with ten univitatia, who, though similar intellectually to morontia beings, are very different in every other way. And then must you function with this group of ten as it co-ordinates with ten other families, which are in turn confederated into a corps of one thousand univitatia.

    P494:6, 43:8.7 3. Achieve simultaneous adjustment to both fellow morontians and these host univitatia. Acquire the ability voluntarily and effectively to co-operate with your own order of beings in close working association with a somewhat dissimilar group of intelligent creatures.

    P494:7, 43:8.8 4. While thus socially functioning with beings like and unlike yourself, achieve intellectual harmony with, and make vocational adjustment to, both groups of associates.

    P494:8, 43:8.9 5. While attaining satisfactory socialization of the personality on intellectual and vocational levels, further perfect the ability to live in intimate contact with similar and slightly dissimilar beings with ever-lessening irritability and ever-diminishing resentment. The reversion directors contribute much to this latter attainment through their group-play activities.

    P494:9, 43:8.10 6. Adjust all of these various socialization techniques to the furtherance of the progressive co-ordination of the Paradise-ascension career; augment universe insight by enhancing the ability to grasp the eternal goal-meanings concealed within these seemingly insignificant time-space activities.

    P494:10, 43:8.11 7. And then, climax all of these procedures of multisocialization with the concurrent enhancement of spiritual insight as it pertains to the augmentation of all phases of personal endowment through group spiritual association and morontia co-ordination. Intellectually, socially, and spiritually two moral creatures do not merely double their personal potentials of universe achievement by partnership technique; they more nearly quadruple their attainment and accomplishment possibilities.


    P495:1, 43:8.12 We have portrayed Edentia socialization as an association of a morontia mortal with a univitatia family group consisting of ten intellectually dissimilar individuals concomitant with a similar association with ten fellow morontians. But on the first seven major worlds only one ascending mortal lives with ten univitatia. On the second group of seven major worlds two mortals abide with each native group of ten, and so on up until, on the last group of seven major spheres, ten morontia beings are domiciled with ten univitatia. As you learn how better to socialize with the univitatia, you will practice such improved ethics in your relations with your fellow morontia progressors.

    P495:2, 43:8.13 As ascending mortals you will enjoy your sojourn on the progress worlds of Edentia, but you will not experience that personal thrill of satisfaction which characterizes your initial contact with universe affairs on the system headquarters or your farewell touch with these realities on the final worlds of the universe capital.

    Overview:

    The Urantia Book is not a complete religion, like others described in this web site. 1,2 It does not have a clergy, a creed that one is required to believe in, or rules of behavior that one must follow. It is a book which has spawned two organizations, now called the Urantia Foundation and the Urantia Fellowship. The book is used by individuals of many religions as a spiritual guide. The readership is mostly Christian, but involves many Jews, Muslims and other theists.

    The book states that Urantia is an ancient name for the planet earth. It is a large book with over two thousand pages and almost 200 individual essays that reveal information about:

    God,
    other supernatural beings,
    the history of earth and of the rest of the universe,
    the development of humanity,
    the history, message and purpose of Yeshua of Nazareth, (a.k.a. Jesus Christ).

    History:

    During the 1920's and 1930's, a Chicago psychiatrist, Dr. W.S. Sadler (1875-1969) became very interested in an unusual case. Sadler had been asked to examine a patient after the patient's wife noticed he was talking in his sleep, and seemed to be speaking for various super-mortal personalities, called revelators. The name of the patient has been kept secret and the exact manner of communication is not clear. However, Dr. Sadler insisted that this process did not involve spiritualism, channeling, or automatic writing. The contact personality was entirely unconscious (asleep) during the transmission, and had little or no interest in the process when awake. The material that eventually became the Urantia Book was received during the years 1934-35. Sadler organized a group of interested persons, called the Forum, to review and discuss this material. The Urantia Foundation was founded as a non-profit educational and publishing group in 1950. It is administered by a five member board. It has been publishing the book in English since 1955. 3 More recently, it has expanded their activities to translate the book into many other languages. Their main office is in Chicago, IL. However, they have branch offices around the world. 4 The Urantia Brotherhood was then formed. In 1996, the Foundation forced the Brotherhood to stop using its name; the latter became the Fifth Epochal Fellowship in 1989. The Foundation relented in 1999, and the Fellowship changed its name back to the Urantia Book Fellowship. 5

    The Urantia book was originally published in English, during 1955; it has since been translated into Finnish, French and Spanish.

    The Urantia Book contains four parts, composed of individual essays contributed by celestial beings of various orders:
    Part I: The Central and Superuniverses.
    Part II: The Local Universe.
    Part III: The History of Urantia.
    Part IV: The Life and Teachings of Jesus.

    There are many concepts in the book which are directly traceable to earlier works by human authors, including scientists and early Seventh-Day Adventists teachers. The celestial revelators explain that they are required to make use of existing human concepts wherever possible.


    There have been four other major events in the history of mankind, which also contained important revelation from celestial beings. The life of Jesus is considered the fourth. The Urantia book is regarded as the Fifth Epochal Revelation.

    URANTIA BOOK COVER3

    Teachings of the Urantia Book:


    The book covers a multitude of subjects including theology, cosmology, evolution, anthropology, and history. Consequently, it is difficult to summarize its teachings. Here are a few selected concepts:

    The world is viewed as one of 10 million inhabited worlds in our local universe called Nebadon.

    God the Universal Father is the ultimate source of all things, and is also knowable as a loving personal being.

    The Universal Father can act in concert with other deity personalities in a complex association of three trinities, The Trinity of Trinities.

    The book describes a form of theistic evolution which deviates from the Bible's account in Genesis, Chapter 1 and 2. It also does not fully agree with Naturalistic Evolution, as it is currently understood by scientists.

    Just as lower animals evolved into humans, we are destined to evolve and become spirit beings, called finaliters. The book details our long progression of spiritual experiences on other, more advanced, worlds.

    The book teaches that an a fragment of God's spirit dwells within each person; this is called a "Thought Adjuster." Its role is to guide the individual towards greater spiritual understanding through many lives on other worlds.

    The book corrects the Genesis account of Adam and Eve and the concept of atonement. Adam and Eve did not "fall," although they fell short of their mandate to uplift humankind. People today do not suffer from original sin, and thus do not need to be redeemed by the blood of Christ. They are inherently children of God.

    The book counters many beliefs that Christians have traditionally held about the nature and message of Jesus Christ; it expands upon his known teachings. They refer to Jesus by the English translation of one of his actual names: Joshua ben Joseph. They view him as the 7th incarnation of Michael of Nebadon, the 611,121st Creator Son of God. Christ is believed to have toured the Roman empire with two people from India in the years preceding his ministry. He is believed to have died on the cross and resurrected in a morontial body (an intermediate state between matter and spirit). As such, he was visible to numerous disciples before his ascension. He now is the sovereign of our universe, where he "represents and actually embodies the personality presence of the Universal Father."

    Jesus boldly proclaimed the spiritual equality of women at a time when women were not even allowed on the main floor of the synagogue. The book explains that Jesus appointed twelve women evangelists, and these women remained faithful even when his apostles denied or betrayed him.

    The book attributes the following teachings to Jesus:

    "Prayer is self-reminding; worship is self-forgetting."

    "Worship must alternate with service, work should alternate with play, religion should be balanced by humor, profound philosophy should be relieved by rhythmic poetry, the strain of living should be relaxed by the restfulness of worship."

    The world's religions are all beneficial, "to the extent that they bring man to God and bring the realization of the Father to man... all contain truth." "The Hebrews based their religion on goodness; the Greeks on beauty; both religions sought truth. Jesus revealed a God of love, and love is all-embracing of truth, beauty, and goodness."

    True religion "is to know God as your Father and man as your brother. Religion is not a slavish belief in threats of punishment or magical promises of future mystical rewards."



    The Concentric CirclesURANTIA BOOK COVER2URANTIA BOOK COVER3


    FROM: http://enlightenedawareness.wetpaint.com/page/The+Urantia+Book




    Truth or Fables
    Exposing Seventh-day Adventist Fables
     2 Tim 4:4 (KJV) 4And they shall turn away their ears from the truth, and shall be turned unto fables.
    Seventh-day Adventists from their beginning have turned from the "TRUTH"
    the teachings of Jesus and the Apostles to the "FABLES" of their prophetess Ellen G. White.

    Robert K. Sanders Editor

    Established 1997 

    [Home] [Subjects]  

    Editor's Testimony

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    of Former SDA Pastors & Employees

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    Testimony

     A. T. JONES LETTER 
    TO MRS. E.G. WHITE
     

     

    ALonzo Trevier Jones (1850-1923)

    (This letter was never answered)

    Battle Creek, Mich., April 26,1909
    Mrs. E.G. White,
    Takoma Park, Washington, D.C.

    Dear Sister White: In April 1906 you sent out a communication dated March 30th, 1906 in which are the following words:

    "Recently in the visions of the night I stood in a large company of people. There were present Dr. Kellogg, Elders Jones, Tenny and Taylor, Dr. Paulson, Elder Sadler, Judge Arthur and many of their associates. I was directed by the Lord to request them and any others who have perplexities and grievous things in their minds regarding the testimonies that I have borne, to specify what their objections and criticisms are. The Lord will help me to answer these objections, and to make plain that which seems to be intricate.

    "Let those who are troubled now place upon paper a statement of the difficulties that perplex their minds, and let us see if we cannot throw some light upon the matter that will relieve their perplexities. . . . .Let it all be written out, and submitted to those who desire to remove the perplexities.

    "I ask that the leaders in the medical work at Battle Creek, and those who have been associated with them in gathering together criticisms and objections to the testimonies that I have borne, shall open to me the things that they have been opening to others. They should certainly do this, if they are to be loyal to the directions God has given. . . I am now charged to request those who are in difficulty in regard to Sister White's work to let their questions appear now, before the great day of judgment comes, when every work shall be made to appear with the motive underlying it, when the secrets of all hearts shall be made known, and every thought, word, and deed shall be tested by the Judge of the whole world, and each one will receive sentence according as his works have been. I present this before you all."

    That appeal presents the solemn consideration of "loyalty to the directions God has given" and "the great day of judgment," as considerations requiring that the men named should write to you: and it is upon that consideration alone that I do write this to you. For when in view of' loyalty to God and the great day of judgment, you call upon me to write upon these things, I do not want to appear in the Judgment as disloyal to God through having failed to do what ought to have been done by me. Therefore again, I say, it is upon this consideration alone that I now write this to you. For there has come to my attention now a matter which, in view of' "the great day of Judgment" which you have cited, ought to be brought to your consideration: and which in justice to other people, ought to be corrected and counteracted. Therefore I write this in the interests of justice and truth, and also somewhat to speak on God's behalf."

    And first, of all it is proper for me to state why I have not written before:

    1. 1 never received from you, nor in any way by your instructions, any copy of that communication.

    2. It was a long time before I obtained a copy. And only then did I get a copy from a brother who had never received any copy from you, although he was named in it; and he had obtained his copy from yet another brother to whom you had sent a copy though he was not named in it.

    3. Before I obtained a copy of it, the word came to me that you had called on certain ones, and me amongst them, to write out what difficulties might be perplexing their minds concerning your writings, in order that you might explain, etc., and thus it was only that special point that came to my attention: But upon that consideration I would not write, and never would have written: and this is for the reason that such a proposition in itself surrenders at once the whole ground of the claim in behalf of your writings as the word of God, or as given by inspiration of God. For if the writings were really the word of God -

    a. They need no explanation.

    b. If the writings to be explained were not the word of God, then I would not want any explanation of them; for I would not care any more for them than for any other writings that were not the word of' God.

    Further I knew that the things that could be written, you simply could not explain; and that any explanation would be worse than no explanation. And the event has fully justified this view. For when in honest response to your call, Brother Sadler and Brother Paulson wrote to you in all sincerity their difficulties, in a communication dated June 3rd, 1906, you wrote the following words:

    "Sabbath night, a week ago, after I had been prayerfully studying over those things, I had a vision, in which I was speaking before a large company, where many questions were asked concerning my work and writings.

    " I was directed by a messenger from heaven not to take the burden of picking up and answering all the sayings and doubts that are being put into many minds.

    When Brother Sadler had his letter to you all written and ready to send, he read it to me before he sent it. And then I said to him, "My Brother, you will never get an answer to that. Any answer would be worse than no answer." And just so it turned out. To this day Brother Sadler has received no answer to his letter: though in acknowledging the receipt of his letter you promised that you would answer. This promise you made it, a letter dated June14, 1906, in the following words:

    "As soon as I can I will clear up, If possible, the misunderstanding regarding the work God has given me to do."

    To Brother Paulson's letter you did make somewhat of an attempt at an answer on just one point, and this most largely by quoting from "Great Controversy" and from the printed Testimonies, matter with which he was already familiar.

    That as relates to Sadler and Paulson: but it is even worse as relates to Dr. Stewart: To Dr. Stewart there was sent a copy of your communication calling for a writing out of doubts, objections, etc., though he was not named in the communication. In response to that call Dr. Stewart wrote a letter to you presenting just what you called for. This letter he sent to you alone, in the confidence of a personal letter. At the same time he sent a letter to W.C. White, your son, in which he asked that an answer should be made to his letter, and that this answer might be received by him within thirty days.

    The next thing that Dr. Stewart heard from his letter, it was in the hands of Elder A.G. Daniells in Takoma Park, Washington, who was then making public use of it to the effect that "Here is a manuscript of seventy-eight pages of objections to the testimonies," etc.; with no intimation that you had written or sent to the author of the manuscript and others a communication calling upon them to do just what he had done; but conveying the impression that the whole thing of the manuscript was, on the part of the author, only a wilful and voluntary attack upon the Testimonies. And that is the only kind of an answer to his letter that Dr. Stewart has ever seen or heard of. Neither from you nor from W.C. White has he ever received a word in answer to his letter.

    Now Sister White, you wrote in the name of God, and appealed to men's Christian integrity, and in the presence of the judgment, that they should state to you their perplexities: "Let it, all be written out." And you put God under pledge for answer—"The Lord will help me to answer these objections." That communication was sent personally to Dr. Stewart. He accepted the communication as honestly intended, and wrote accordingly: then, in the presence of all that, can you think, or can you expect any Christian man to think, that the Judgment of God will justify or vindicate as fair, true, and Christian, the course that was pursued with Dr. Stewart's letter?

    Now in the presence of the Judgment, it is only fair that I should believe and recognize the probabilities are that you never saw Dr. Stewart's letter, and never even had a chance to see it, for your sake it is only fair to suppose that the probabilities are altogether that W.C. White received the letter and read it, and then without ever giving you a chance to see it, posted it off to Elder Daniells at Washington.

    That in fairness to you may be considered the probability. Nevertheless the question still recurs: Will the Judgment vindicate as fair, true and Christian such treatment of a man in the name of God?

    And will the Judgment vindicate as fair, true and Christian, the public use of Dr. Stewart's letter to you, with the impression that it was a wilful attack upon you and your writings, while concealing the fact made perfectly plain in Dr. Stewart's letter itself, that it was only and altogether in response to the call that you had made in the name of the Lord, which call itself was copied in the very letter of Dr. Stewart's that was being used? And then the public use of his letter has so advertised it that there was such a call for it that another man published it, then again Dr. Stewart was charged with attacking the Testimonies and warring on you. Will the Judgment of God vindicate as the righteousness of God such dealings as that? Can anybody who knows God or has any respect for Him, believe of Him that He would sanction any such procedure as all this?

    Thus the whole case as your communication calling for the writing out of doubts and perplexities concerning your writings, as that case has been worked out, requires that we shall think of God things that are impossible.

    Now please let me say a word on Gods behalf: In your communication of May 30th, 1906, calling upon certain men by name to place upon paper the statement of the difficulties that perplexed their minds, you wrote the following words:

    "In the visions of the night ----- I was directed by the Lord to request them and any others who have perplexities and grievous things in their minds regarding the Testimonies that I have borne, to specify what their objections and criticisms are. The Lord will help me to answer these objections, and to make plain that whichseems intricate .... Let it all be written out.

    After having received in answer to that call what some brethren had honestly written, you wrote under date of June 3rd, 1906 the following words: "I had a vision in which I was speaking before a large company, where many questions were asked concerning my work and writings. I was directed by a messenger from heaven not to take the burden of picking up and answering all the sayings and doubts that are being put into many minds."

    Both of these communications profess to be as from God. As representing God, therefore, they present the impossible situation as to God, in truth, that God asked certain men by name that they put in writing a statement of all their difficulties, etc., with the promise of an answer, and then, after He got the statement, refused to answer.

    I repeat, therefore, that as to God in truth, and to any mind that has ever received the revelation of God, that presents an impossible situation. For no person that knows God and Jesus Christ whom He has sent, can ever believe it possible of God that He would call men personally by name to Him, only that they should receive a slap in the face, or to be condemned.

    Didn’t the Lord know what responses could be made to that call? Didn't He know what response might be made? Yea, didn't He know what responses would be made? Accordingly didn't He know before these statements were written, that there was to be no answer? And He knowing all that, then can anybody except sensible Christian men ever to believe of God that He would deliberately resort to an unworthy trick of mere child's play with sober, well-meaning, manly men, believers, in His own Son?

    Let us set these two statements of yours side by side:

    "Recently in the visions of the night I stood in a large company of people .. I was directed by the Lord to request them and any others who have perplexities and grievous things in their minds regarding the Testimonies that I have borne, to specify what their objections and criticisms are. The Lord will help me to answer these objections, and to make plain that which seems intricate... Let it all be written out and submitted to those who desire to remove the Perplexities."

    "I had a vision in which I was speaking before a large company where many questions were asked concerning my works and writings. I was directed by a messenger from heaven not to take the burden of picking up and answering all the sayings and doubts that are being put into many minds."

     Sister White, can you or anybody else believe it possible for any person who knows God or has respect for him to accept both these statements as coming from God? Can you or anybody else expect that Christian men will believe of God that He will act like that, or that He will treat men in any such way as that?

    Can you or anybody else expect that Christian men will accept any view of inspiration that involves the holy, just and good God in any such a slim and unworthy trick as that? Are we to believe of God that he is such an underling and so irresponsible of Himself, that He can be pledged to a thing that utterly fails? That He can be pledged and under pledged? That when under pledge He can be whiffled about, as the workings out, of this case show, so that His pledge shall be worse than nothing? And all this in order to be loyal to the Testimonies?"

    Why, Sister White, to believe that and such as that, of God, the God of the Bible, the God and Father of our Lord Jesus Christ, would be nothing short of the utmost limit of irreverence.

    Again: In those letters you were asked these questions:

    1. "Do you approve of sending personal testimonies which the Lord has given to men, broadcast to other people?"

    2. "Is it not a Bible rule that when we have any criticism of a brother, it shall be presented to him personally, then afterwards to two or three, and then if he rejects it, to the church?"

    These are vital questions.

    It is the truth that copies of the Testimonies to individuals are sent to the officials of the denomination, at the same time, or even before, they are sent to the individuals to whom they pertain.

    It is the truth that Testimonies to individuals are sent to others than the ones most concerned, and are made public use of, and are even used in print and published everywhere, without their ever having been received, or seen or heard of, by the individual or the ones named in the Testimonies.

    When Brother Tenney was cast out of the church, there was read and used against him, as a basis and authority for casting him out, passages from a Testimony that he never saw and that he never knew anything about until it was used against him in that meeting.

    In the controversy over the Battle Creek Sanitarium, Testimonies that the Sanitarium Board never saw or heard of, have not only been published and used against them; but have been printed and spread broadcast, before the Sanitarium people ever know were such communications in existence.

    Also myself: I have received letters from different, parts of the country stating that in the camp meetings Testimonies concerning me have been read, or quoted from, or referred to; but Testimonies that I had never seen.

    That is exactly the case of your communication of February 4, 1907, to Bro. Russell Hart in which I am twice mentioned by name, saying that I would "work in every way possible to get possession" of the Tabernacle. That was used by men (not by Brother Hart) as a "Testimony" to denounce and decry me, and yet I never saw it, nor knew of any of its contents till February 20, 1909)— more than two years after it was written.

    Now does anybody expect me or anybody else to believe that in the Judgment I or any other man will be condemned, or held in any wise accountable, for something we never knew and never had a chance to know: that we will be held accountable for disregarding Testimonies that we never saw or even heard of?

    In the Bible the Lord has directed that when a brother trespasses or is overtaken in a fault he is to be gained and restored: not condemned and denounced: and that in seeking to gain and restore him first of' all he is to be told his fault: "between thee and him alone." If that fails, then he is to be told a second time in the presence of' "one or two more." These two steps must be taken before it shall be told even to the congregation of which he is a member. And when it is told to the congregation of which he is a member, then that congregation is to seek to gain him. And only when all these efforts have failed to gain and restore him—only then is it to be known before the public.

    This is the word of the Lord directing us how we are to do toward the one that is overtaken in a fault, or who has trespassed. But in the use of your Testimonies this order has been and even disregarded altogether. A man's fault is published to the world in print, or told to everybody but himself. And he is condemned and denounced, without the thing having been told him at all, much less told to him in Christian kindness a second or a third time.

    And this way is taken by you in the Testimonies and their use as the way of the Lord: and all are expected to conform to it or else be counted in rebellion against God, apostates from the truth, and be excluded from heaven because of such rebellion and apostasy.

    This again presents an impossible situation as to God. For it makes it appear that God goes directly contrary to His own word: that while calling and requiring us to be followers of Him strictly according to His word in the Bible, yet in the Testimonies and their use He, Himself, is made to set us the example of going directly contrary to the way that He requires us to go in His word in the Bible.

    I repeat that this is impossible as to God. For it is impossible for God to go thus contrary to His own word. And it makes it impossible for us to be followers of God while He requires us to go one way and He goes the opposite way. And in the Judgment I would far rather risk the consequences of following strictly Gods word in the Bible in telling to a brother his fault "between thee and him alone," and then telling it to him a second time in the presence of "one or two more", and then telling it to the congregation of which he is a member, with the purpose to gain and restore him, than to risk the consequences of the Testimonies and their use in telling the faults of a brother not to "him alone" at all, but telling it to everybody but him, and in publishing it to the world, and this be the first that he knows of it.

    But there is more that should be said of that communication of February 4, 1907, to Brother Russell Hart in which I am twice named.

    September 7, 1907, this communication was copied with the usual filing marks "Sept. 7, 1907-8 . . . H. 38 07." It is only fair to suppose that at least seven of these indicated "-8- " copies were sent to as many different persons and places, and that they have been diligently used to publish and emphasize what is said in the communication concerning me. Yet I never saw it till February 20, 1909; more than two years after it was written. I saw it then only because a brother told me that Brother Hart had a copy, and that others had a copy and were using it. Then when I met Brother Hart I said to him that I had heard that he had a copy of a Testimony in which I was personally mentioned; but that I had never seen it nor known that it was in existence and that I thought it only fair that I should have a chance to see it. He thought so too and let me take it. The passages that mention me are the following:

    "I must act in accordance with the light that the Lord has given me; and I say to you that Brother A.T. Jones and Dr. Kellogg will make every effort possible to get possession of the Tabernacle, in order that they may present their doctrines. We must not allow that house to be used for the promulgation of error. The Tabernacle was built by the Seventh-day Adventist people. It is their property and their loyal representatives should control it. On this question I will stand firm, and if you and others will take a decided stand with us, you will be doing that which God requires of you at this time.

    "We must make sure the control of the Tabernacle; for powerful testimonies are to be borne in it in favor of the truth. This is the word of the Lord to you and others. Elder A.T. Jones will work in every way possible to get possession of this house, and if he can do so, he will present in it theories that should never be heard. I know whereof I speak in this matter, and if you had believed the warnings that have been given, you would have moved understandingly."

    Now in all kindness, with no feeling of resentment whatever, but with perfect good humor I say to you, Sister White, and to everybody; and I say it solemnly before God to be met in the Judgment as the truth: that those statements concerning me are not true. They were not true when they were written, they have never been true at any moment since they were written, and they will never come true in any sense whatever. I not only never did "all" that I possibly could, to get possession of the Tabernacle, I never thought on it, nor thought of it. This I know in the same way that I know that I am alive, or that I am here this moment writing this to you.

    It cannot be said that the communication prevented me from doing what is there said that I would do: for I did not know that the writing was in existence, for more than two years after it was written; nor until after the Tabernacle had passed into the sure possession that "safe-guarded" it against all possibility that I could ever have gotten it.

    And all this time of a year and a half or more after it was copied while the communication was being used far and wide to warn the people of my great wickedness, apostasy, and antagonism, there was I going quietly along totally ignorant of any such thing being in existence, and at the same time as innocent of what it charged as was any child in the world.

    Yet in that communication you say: "I know whereof I speak." In respectful reply, and in all kindness, I say: Sister White, you did not know whereof you spoke; for there is not a vestige of truth in it; and neither you nor anybody else can know what is not so. And while I cannot absolutely know of another, as I know of myself, yet I do firmly believe that what is said of Dr. Kellogg is just as completely untrue, as I know to be untrue what is said of me.

    Further there stand the words; "In accordance with the light the Lord has given me ... I say to you that Elder A.T. Jones and Dr. Kellogg will make every effort possible to get possession of the Tabernacle."

    There stand the words: "This is the word of the Lord to you and to others. Elder A.T. Jones will work in every possible way to get possession of this house."

    Sister White, the simple truth is that that is not light at all for it is not true at all. And the Lord never gave it to you, for the Lord does not give nor tell what is not true. This is not "the word of the Lord" at all; for it never was true: and I know that the Lord never says what is not true. Besides, if that were truly from the Lord, it would have been given to me first of all, instead of to everybody but me, and never at all to me. Do you suppose that I am going to believe that the Lord disregards His own word and takes a course directly contrary to that laid down for us to take that we may "follow in His steps?" That is impossible.

    The Lord knows perfectly well that I never made any effort at all; that I never worked in any way at all; and that I never thought at all to get possession of the Tabernacle. And the Lord knows perfectly well that I and Dr. Kellogg never acted together, nor spoke together, nor thought together, to any such purpose as getting possession of the Tabernacle.

    Yet, Sister White, none of that, nor all of it, has done any harm whatever to me. In it you have not injured me at all. Those who have read that to the people to expose me and to warn the people against me, have done no harm at all to me. This because it is not true: and what is not true can't harm me. But all of this has harmed other people for they believed it, and so have been deceived. And since it has been publicly used; and since the only effect of it could be to deceive; then it will be perfectly proper that I should tell publicly what I have here told, to relieve as far as possible those deceived ones from that deception.

    Also Sister White, you may remember that this is not the first time that I have been placed by you under the necessity of telling you that what you had said was not at all true. The other time was in July 1903 in your home at, "Elmshaven" when you had called me at the Sanitarium to come down to your house. You began very positively to talk to me. When I had listened with some surprise for a considerable length of time you may remember that I halted you and, looking straight into your eyes, said: "Sister White, there is not a particle of truth in what you are saying." Upon this you instantly dropped that strain and turned the conversation to another subject.

    You may remember that I called your attention to this fact at your house at "Elmshaven" July 31, 1908. And I say to you now what I said then: The Judgment will confirm the truth of that occurrence as I have stated it. The Judgment will confirm also the truth of what I have said on what you have stated in that communication of February 4, 1907.

    At Berrien Springs, Michigan, in the time of the Lake Union Conference in 1904, speaking of the book "Living Temple," you said publicly to the congregation in the assembly hall:

    "I never read the book; but Willie sat down by my side and read to me some of the most objectionable passages. And I said to him, 'Willie, that is just what was back there in New England,' etc., ect.,"

    Now, Sister White, I said then, and I say now, and I shall say forever, that I have not a particle of confidence in Willie's inspiration to select and read to you "the most objectionable passages" of that book, or any other writing, as a basis for your denouncing the book or writing a Testimony on the subject. I know that John Huss and Jerome were burned at the stake, and Wickliffe and Luther were pursued and persecuted to their graves, solely upon "some of the most objectionable passages" of their writings selected and read by opposing and prejudiced people.

    I know that Willie presented to me some of these "most objectionable passages" of his selection. And I know that the objectionable meaning which he put into the passages to make them "objectionable passages" was directly contrary to the meaning that stands in plain passages in the plain printed words.

    There has been published a communication from you in which I am reproved for what I did at the Lake Union Conference in Berrien Springs, Michigan in 1904. Since in view of the Judgment you have called upon we to write, it is proper that I should state the facts and the history of that matter.

    In the six months preceding the Conference at Berrien Springs, in the Union Conferences that had been held from the Atlantic to the Pacific and back again, Elder W.W. Prescott had given addresses in which he set forth his views of "Pantheism" and some other things.

    In 1902 there had been printed a leaflet sermon of mine on "The Revelation of God." I had been informed that in his addresses in these Union Conferences, Brother Prescott had taken a single sentence from this sermon of mine and had read that single sentence in with passages from books that he said were "Pantheistic" (and books not one of which I ever saw) in such a way as to make it appear that I was teaching " Pantheism" equally with those others. This information I made no use of in any way. But as I was to be at the Lake Union Conference, I made up my mind that if Brother Prescott should take up that thing there, I would answer him on it, and I went to Berrien Springs with the material in my possession with which to answer him if he should take that thing up there.

    On Friday morning in the midst of that Conference session, you gave to your son W. C. White Testimony to take to Brother Prescott, in which Brother Prescott was instructed not to take up in that meeting the discussion of this question of "Pantheism," etc., that it was not good to make prominent before the people these erroneous things even for the purpose of exposing or refuting them. But instead of this to dwell only upon the truth, etc. Though you gave this testimony to W.C. White on Friday morning to deliver to Brother Prescott, Brother White kept it in his possession and did not deliver it. And on the same Friday evening Brother Prescott did enter upon the discussion of that very subject as he had in the other Union Conferences. I took notes of his sermon for the purpose of replying to him.

    That same Friday morning you had sent to Elder Daniells the Testimony addressed to him and Elder Prescott, in which they were instructed to stretch out their hands to Dr. Kellogg as Christ was doing. A copy of that Testimony came into my hands on Sabbath forenoon. But I was surprised to find the whole days passing with no token whatever of their stretching out their hands to Dr. Kellogg or their taking any other move in the direction indicated by the Testimony. That Testimony said that the same words were to be given to the others at that meeting, for them to carry to those who were not at the meeting. But after the Testimony had been received by Brother Daniells, days had passed without the Testimony having been made known.

    Under these circumstances of this Testimony and Brother Prescott's sermon, I concluded that it would be proper to make known the Testimony as well as my answer to Brother Prescott's sermon of Friday night. But even then I waited a whole day and a night, in which time I prayed earnestly to God for guidance as to whether or not I should really do it. And late in the night before I did it; the last thing that I did was to pray concerning that and to say to the Lord in prayer that I had no personal choice in the matter; that indications were that I ought to do it; but if He should in any way show me otherwise I would not do it. And then I said to the Lord that on the next morning when the early morning meeting should be opened if anything should occur to occupy the time of the meeting I would take that as evidence that I should not say anything; but that if when the meeting should be opened nothing should occur to occupy the time, that I should take that as an indication that the way was opened for me. The next morning Elder Daniells opened the meeting and then said, "Brethren the meeting is yours" and sat down in the audience. Everything was quiet. Nobody said anything nor did anything; there was no sign of anybody's doing anything; until I arose and stepped to the front and did what I did. And what I did that day did undoubtedly stop, in those meetings at least, Brother Prescott's discussion of that question of "Pantheism," etc.

    Now, Sister White, when it was of such importance that the discussion of that subject should be stopped; and when the Lord so wanted it stopped; that He would have you write a Testimony to stop it; and when you sent that Testimony by W.C. White on Friday morning, in ample time to have stopped it; and when it was not stopped just because Brother White chose not to deliver that Testimony; then was not my action that did stop it, directly in line with that Testimony? And was not my action that did stop it, the fulfillment of the purpose of the Lord? in sending the Testimony to stop it? but which failed because W.C. White did not deliver the Testimony?

    When it was the will of the Lord, expressed in the Testimony, that that discussion should be stopped, then in the Judgment will I be reproved for having done what did stop it? And will W.C. White at the same time be justified in withholding from Brother Prescott the Testimony that would have stopped it?

    If Brother White had delivered that Testimony at any time on Friday, it is safe to say, and I believe, that Brother Prescott would not have spoken at all on the subject. If he had not spoken on the subject, I should not have had a word to say on the subject. Then when what I did was only because of what he did, and when what he did was because of Brother White's not delivering the Testimony that would have prevented it all, then in the Judgment will I be condemned for doing just what the Lord wanted done? but which could not be done in the Lord’s first chosen way, because of W.C. White's intentional withholding of the Lord's message that would have done it?

    Knowing all this, Sister White, can you wonder that I have never felt at all sorry what I did? And have never been ready to confess that I was wrong in doing what I did that day in the Lake Union Conference at Berrien Springs?

    In the former part of this letter I said that to this day Brother Sadler has never received from you any answer to his letter. This is the truth. In your letter to Dr. Paulson June 14, 1906, you did say: "Now I must respond to the letters received from you, Elder Sadler, and others." But in truth and in fact you did not respond to Brother Sadler's letter; not to a single thing written in it- unless it be in these words:

    "To some of the questions you have asked, I am not to answer yes or no. I must not make any statements that can be misconstrued."

    This can be verified by anyone who will read the two letters.

    Yet one of the questions asked by both Doctors Paulson and Sadler, while not worded exactly the same by both, was in effect this:

    "Is everything that you speak and write inspired of God and to be received as the word of God?"

    Under all the circumstances this is one of the most important questions that could be asked of you. Yet the only thing from you that can even be construed into an answer to it, is the words: "I am not to answer yes or no. I must not make statements that can be misconstrued."

    Sister White, do you intend that to be your answer to that question? If it is claimed that your letter to Dr. Paulson, June 14, 1906, is an answer to his and Dr. Sadler's letters, then that will have to be held as your answer to that question. But if you were to answer "Yes" how could it be misconstrued if it were true?

    If you were to answer "No" How could that be misconstrued if it were true?

    Sister White, plain yes or no simply never can be misconstrued if it be true.

    Then since to the question, "Is everything that you speak or write inspired of God and to be received as the word of God?" you are not to answer yes or no because either, statement "can be misconstrued," then it plainly follows that—

    1. "Yes," would not be true because some things that you speak and write are not inspired of God and are not to be received as the word of God, and it would be a misconstruction to say that they are.

    2. "No", would not be true; because some things that you speak and write are inspired of God and are to be received as the word of God, and it would be a misconstruction to say that they are not.

    Upon analysis, therefore, of the only words that you have given that can even be construed into an answer to that question, it stands as the inevitable and unescapable consequence that the one straight and true answer to that question is the simple and easy word "no."

    Yet that is exactly what I hold. It is the truth.

    And, Sister White, do not you know full well that this is the plain truth?

    But more than this: In the Judgment, in the presence of which you called me by name to write- in the Judgment, Sister White, your plea that if you should answer truly in the word "No", it would "be misconstrued," and some would "take advantage of the answer," will not be sufficient. In the Judgment nothing will stand but the truth. You have been standing as one who is a mouthpiece for God. As such it is your place to tell the truth, and bear witness unto the truth. You have nothing whatever to do with what people make of the truth that you have to tell.

    It is your place to tell the truth. In the Judgment it will be the part of those people and not you to answer for whatever misconstruction or wrong use they make of the truth.

    And whatever the wrong use that a few perverse minded people might make of the truth, will not in the Judgment prove a sufficient counterbalance to the willing if not known deception of thousands upon thousands of innocent, confiding, and honest-minded people, the Judgment will certainly settle. But meantime it is an issue that is certainly and justly open to Very serious question and doubt in Christian minds. And upon that issue now, Sister White, I assure you that I would far prefer to see you write the plain and simple truth in that plain and simple word "No" which I have reason to believe that you well know is the truth, than to see you longer risking the awful decision of the Judgment upon the alternative and the consequences of your refusal to write the pure truth in that simple word "No", which is the unescapable consequence of your refusal to say either yes or no, because either could be misconstrued.

    And what a world of relief would be given to a deplorable situation by your writing the truth, that I am sure you must know is the truth in that word "No".

    Infinite good and no possible harm could alone come of it. It is true that many people would be disappointed and others would be considerably perplexed. But is it not far better that they should be allowed to awake to that disappointment and perplexity now, while there is time to get their true bearings, than to awake to it all when it will be forever too late? Then everything would stand only in the truth; and would be received and known only in and by "the Spirit of truth."

    Therefore, even yet, before it shall be for you too late, will you not, Sister White, write that truth in that word "No" to that honest, pertinent, and very important question?"

    Now, Sister White, I bring this letter to a close. In view of your communication calling upon me by name to write a "statement of difficulties," etc., those things that I have here written have seemed to me of sufficient importance for me to state to you. Other items might be mentioned but I have no disposition at all to heap up matters.

    Also, Sister White, allow me to assure you that I am not opposing you, and have not opposed you, and do not intend to oppose you. When in view of "the great day of Judgment" and by my "loyalty to the directions God has given," you call upon me to write to you on these matters, it cannot fairly be counted as opposing you when in answer, to that call I wrote what I have written.

    I respect you as a sister in Christ and in the truth of God. I honor you for the truth you have told and that you have written and maintained all these years. I do not deny that you have divine enlightenment. I do not deny that you have the Spirit of prophecy. But I do deny that everything that you have ever written is of the divine inspiration of the Spirit of Prophecy. I do deny that you are infallible, and I do deny that everything you have written is the infallible word of God. And, indeed, you in reality deny all this yourself in your refusal to say either Yes or No to the plain question, because either word could be misconstrued or taken unfair advantage of. Then, why cannot I be allowed to agree with you in this and follow the directions of the Scriptures to "prove all things and hold fast that which is good."

    Another thing: Please Sister White, do not blame Dr. Kellogg or anybody else for anything that I have here written. Please do not connect Dr. Kellogg or anybody else in any way with this that I have written. Not a soul in the world knows that I have written it, but the stenographer who has taken it down and written it out. Not a soul knows that I have sent this copy to you; and nobody but the stenographer and myself knows that it is in existence.

    But will this copy that I send to you ever reach you? Will you ever have a chance to read it? Or will my letter be treated as was Dr. Stewart's and the next thing I hear from it, it will be in the hands of Bro. Daniells, or someone else, exhibited before an audience as so many "passages of objections to the Testimonies?"

    Will this letter reach you so that you will have a chance to read it yourself, or will Willie sit down by your side and read to you "some of the most objectionable passages?"

    However this may be, it will not affect me personally. In view of the Judgment you called upon me to write: Because of that, and in view of the Judgment, I have written. And there I personally leave it. Whatever others may do in view of the Judgment or not, just as they choose; for there only will they have to answer, and not to me.

    And now wishing you only all blessing and all good from the Lord in all things always, and only all of Romans 15:13 forever, I remain,

    (Signed) Alonzo T. Jones.

    See Also: Doctor W. S. Sadler's letter to Ellen G. White Which was not answered.

     

    (This a companion letter to Pastor A. T. Jones’ letter to Ellen G. White)

    Doctor W. S. Sadler Letter to Ellen G. White 1906

    (This letter was never answered)

    April 26, 1906
    Mrs. E.G. White,
    Sanitarium, California

    Dear Sister White:

    A few days ago I saw a communication from you in which my name was mentioned, and in which you invited those who had difficulties regarding the testimonies to write direct to you.

    There are many things that have come up recently that perplex me; many things which I find myself unable to explain to those who are perplexed; so while I do not have doubts concerning the "Testimonies ", I do have many difficulties.

    I have not written to you concerning this matter, before, for the reason that I held to the position that if the Lord had spoken, it was not proper for me to question and criticize, even through I might be wholly unable to understand or comprehend the message. But since you have asked for those who have difficulties, to present them direct to you, and inasmuch as my name was mentioned directly, I now feel at liberty to write to you fully respecting my difficulties.

    In order to correctly state my present attitude, it will be necessary for me to go back ten or twelve years, to the time when I had just finished a systematic study of your writings, having made a large index of all your published works, including your articles which appeared in the Review, Signs, and other papers, from back in the fifties. The study of your writings did wonders for me; my soul was ablaze with their value and power, and I conducted frequent public studies at the Sanitarium, at camp-meetings, and before the churches concerning the subject.

    It was while conducting such a series of studies with the South Side Church in Chicago, taking the position that all your writings were from the same divine source, in harmony with what you state in Volume 5, page 57,

    "You might say that this communication was only a letter. Yes, it was a letter, but prompted by the Spirit of God, to bring before your mind things that had been shown me. In these letters which I write, in the testimonies which I bear, I am presenting to you that which the Lord has presented to me. I do not write one article in the paper expressing merely my own ideas. They are what God has opened before me in vision, the precious rays of light shining from the throne."... and was earnestly presenting these matters to the church at that time, that an older minister questioned the soundness of my position. But I read the passage above quoted, and took my stand firmly on that. So for years I have been, holding that all communications from you were "Testimonies". Was I right? Or, as it is claimed, are some "letters" and only refer to and deal with that which is Testimony?

    A short time after this, your letter to Dr. Kellogg concerning the buildings in Chicago, came, and of course it trouble me: but I took this position,-- know that the Testimonies come from a source that is higher than human; therefore, although I have now encountered a thing that I can not explain, a thing which I do not understand,- a matter which even appears to me to be without foundation, I will hold unswervingly to my position.

    Later, I heard from you the explanation of this matter, which, so far as I was concerned, satisfied me, but left my mind in this trouble, which I now ask

    You to help me to understand, -- Since the Lord showed you those buildings in Chicago, and since you supposed they had been erected, and it afterwards developed that they had not, and that the representation was made merely to prevent their being, may this not be applied to other representations that have been made to you? That is, then the Lord gives you these views of things that are not, but which are likely to occur, for the express purpose of preventing their occurrence, as in the case of the Chicago buildings above referred to?

    Accordingly, I find myself in a quandary, when I seek to understand certain things that you have recently written. I am often at a loss to know how to choose between the following two positions:

    (1) Am I to acknowledge the conditions or accusations which are stated in the Testimony as true, and as conditions which really exist at the present time, even though after prayerful search and careful inquiry I am still unable to recognize that these things do exist? Or,

    (2) Is this another instance like the Chicago buildings, in which you presented a thing that does not really exist, but which the Lord is seeking to forestall?

    With these two positions before me, concerning some matters, I do not know how to choose, and therefore have held the entire matter in abeyance in my mind, watching and praying for light.

    For instance, I recently read a communication from you to Dr. Paulson and his wife. From reading this, I would suppose that at the present time., Dr. Paulson was completely under Dr. Kellogg's influence; yet, having been associated with him very closely for years especially since my return from California, I have not seen this; in fact it had appeared to me that Dr. Kellogg exercised less influence over Dr. Paulson in recent years than over any other of his former colleagues and present associates. I could write at great length to show how in many important matters, Dr. Paulson has during the past two and a half years, stood stiffly by his convictions of right, and been unyielding to the end in various matters respecting Dr. Kellogg.

    These matters I have not given serious attention to until recently, for I had settled it in my mind that I believed the Testimonies; I had a personal experience in and with them; and, so far as I now my heart, I had settled it

    that I believed them so well that I did not think anyone could unsettle my faith in them. But during the last few months such a denominational issue has been made out of your writings, and I have been so sorely pressed for a statement of my position, that I saw it was necessary for me to go to the bottom of these difficulties, and, if possible, reach some definite position.

    You must know, therefore, my joy when having reached this conclusion, I received this letter from you inviting me to come direct to you with my difficulties I know your invitation is extended in good spirit, and I believe you will receive this letter as the questions of one who is honest, although perplexed.

    Another matter which I find is perplexing many, is your words to Dr. Kellogg at the General Conference five years ago in which you stated that you had probably written too strongly to Dr. Kellogg. If you wrote too strongly concerning any matter which the Lord presented to you, might you not also write too weakly? Again, it is asked, if you wrote too strongly then, how are we to know that you are not writing too strongly now? The part of your tall-, referred to, is as follows: -

    "I thank God that Dr. Kellogg has not sunk into despondency and infidelity. I have been afraid of it, and I have written some very straight things to him; and it may be, Dr. Kellogg -- if he is here --that I have written too strong, for I felt as though I must get hold of you, and hold you by the power of all the might I had. But I have seen the work, I have seen the work that has been carried on, and how can anybody see it and not see that God is at work? That is a mystery to me; I can not understand it; I cannot explain it."

    Are all of the things specified in your writings actually in existence, or are some things prophecies of the dangers that are ahead, and which we are to avoid?

    I cannot afford to be wrong, whichever way this is: I must be right, and I expect the Lord to help me into the light on all these matters, although they seem very perplexing now, and they seem more perplexing as I continue to investigate. I turned a deaf car to these things for years, but now, since our attitude on the Testimonies is becoming, a test throughout the denomination, I realize that I must go to the bottom of all these things, and know just where I stand on all these points.

    Some four years ago, when my wife and I were having one of those pleasant and profitable occasions in your upper chamber at St. Helena, you stated to us that you were "not a prophet", but simply "little Ellen White, a messenger with a message. On returning to San Francisco, my wife and I had considerable prayer and discussion concerning this. I had always supposed you were a prophet but I could not maintain that you wore after hearing from your own lips that you were not. However, I resolved to say nothing about this to anyone. My wife, however, did tell someone about your statement, and in some way as told by Sr. —— that Sr. —— had made this statement; so, upon returning to Battle Creek, the first thing that was handed us upon alighting from the carriage at the Sanitarium, was a letter from Bro. W.C. White, criticizing Mrs. ——for having made this statement, and stating that such an idea would greatly hinder your work; and that if it really had been stated, it would be necessary for him to issue a denial.

    This greatly perplexed my wife. She knew she had heard you say it, and she did not see any reason why it should be denied; but her perplexity was relieved at the time you stated in public, in the tabernacle at Battle Creek, that you were not a prophet, and it was subsequently published in the "Review;" but, in the same Review, there was an article by the editor directly contradicting your Statement, and proving that you were a prophet.

    Now, Sr. White, What am I to believe? Until I get more light from you, I shall take your word. I have confidence that you know more about your gift than anybody else in the world. My personal contact with you and your work at St. Helena and in California, satisfied me, not only of the gift which God has given you, but of your sincerity and earnest faithfulness; and I have therefore purposed in my heart that no man nor any set of men, shall explain to me what you meant when you said you were not a prophet. I will take an explanation from no one but you.

    Another matter: that is, Willie's Influence over the Testimonies. I came into this truth about 20 years ago, and just before I was baptized by Elder Wm. Coverl, (about 18 years ago) I thoroughly made up my mind concerning the Testimonies. In short, I accepted them; but from that day to this, especially the last ten years, and more especially since your return to this country from Australia, I have been hearing it constantly, from leaders, ministers, from those sometimes high in Conference authority, that Willie influenced you in the production of your Testimonies; or, as they would often designate it, the "letters" you sent out.

    This talk made little or no impression on me. I resolutely refused to believe it, year after year. I have been given a copy of the communication written by you under date of July 19th, 1905, addressed to Brethren I. N. Evans and J. S. Washburn, and I have since then not known what to do or say concerning this matter. I refer to the following quotation--

    "After seeing the representation, I awoke, and I fully expected that the matter would take place as it had been presented to me. When Elder Haskell was telling me of the perplexity that they were In to carry forward the Southern work, I said, have faith in God; you will carry from this meeting the five thousand dollars needed for the purchase or the church!

    "I wrote a few lines to Elder Daniells suggesting this be done, but Willie did not see that the matter could be carried through thus, because Elder Daniells and others were at that time very much discouraged in regard to the condition of things in Battle Creek. So I told him that he need not deliver the note. But I could not rest. I was disturbed, and could not find peace of mind."

    Please won't you help me to understand this? It is the most serious of all the difficulties I have encountered in my experience concerning the Testimonies; and I have it frequently presented to me, and I don't know what to say In answer.

    Until recently, I had but little difficulty in answering all the objections I ever met against the Testimonies, but I am now encountering things which I am not fully able to meet.

    When I returned to Battle Creek front California, I brought with me a large number of your recent communications, to read to the family there. In the course of my reading I read a statement reprimanding the managers of the Battle Creek Sanitarium for making their workers sign contracts. Then I was immediately confronted with a communication from you stating that the Mangers should place workers under contract. In this case, I refer to the communication found In the General Conference Bulletin (1895) pages 162, 163, which says:

    "Before persons are admitted to our Missionary Training Schools, let there be a written agreement that after receiving their education they will give themselves to the work for a specified time. This is the only way our missions can be made what they should be."

    Now, what could I do to explain this? I did say that this might be an instance similar to that in the Scriptures where Christ told his disciples at one time, to take no purse nor provision, and in another He told them to take scrip and a cover of raiment. I said, 'Maybe the conditions have changed, therefore the instruction changes.’ I What is your explanation of this?

    I would like to see from your pen a statement of what you mean in your writings along the line of God in nature, etc. I refer to the following passages, and others:

    " 'Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God Is holy, which temple ye are. No man can of himself cast out the devil throng that have taken possession of the heart. Only Christ can cleanse the soul temple." Desire of Ages, 161.

    "They have taken a rigid course, and lived so very plain that their health has suffered, disease has strengthened in the system, and the temple of God has been weakened." Testimonies Vol.1, p. 205.

    I know many honest souls who are in confusion respecting these passages, in view of your recent writings.

    Another thing I want help on, is with reference to the use of the Testimonies.

    (1) Do you approve of sending personal testimonies which the Lord has given for men broadcast to other people?

    (2) Is it not the Bible rule that when we have any criticism of a brother, it should be presented to him, then afterwards to two or three, and then, if he reject it, to the church? That is why I am now writing direct to you. Does the Lord follow a different rule from this with regard to the Testimonies?

    For Instance, the letter to which this is an answer, although it has my name in it, I have not received personally. It was shown me by one who did receive it, but whose name is not mentioned in it at all; and I have in mind many instances of this kind. It does not seem right to me that personal testimonies should be multiplied and scattered broadcast unless they have been rejected by the individual to whom they were given, and further, that they were of general interest to the church. Am I right in this?

    Again is it right for me to use a testimony given to Bro. A. in my efforts to get brother A. to do the thing I think is referred to in the Testimony which the Lord sent hint? Are the Testimonies for men to use upon the souls of their fellow men; or are they messages from God for the Holy Spirit to send home to the human heart with convicting power? I had supposed the Lord intended the latter to be the case; and it has been a great trial to me to see the public and private use that has been made or your writings during this present difficulty between the General Conference and the Medical Missionary Work.

    Another matter that has bothered me since it happened, although it did not at the time, is that during the Conference at Berrien Springs, which Prof. Prescott was preaching against Pantheism, you sent for Doctor Paulson and me one morning, to come and see you; and during our conversation you presented to us many things that had been shown to you during the night, and gave us to carry away a copy of a letter addressed to Bro. Prescott, forbidding them to make these public attacks, etc.

    We read this, and supposed the matter would stop, but that evening and the following, things continued as they were and when the matter developed further, it appeared that you had given the Testimony to Willie to give to Brother Prescott, but that he had failed to do so, as he publicly stated before the Conference, thinking that the purpose of the Lord would be better served by his withholding it, and allowing matters to proceed as they were. I have never been able to fully see through this. Do you give the directions as to when, how, in what order, and to whom, your writings shall be sent, or is it left for others to decide?

    Near the close of this meeting at Berrien Springs, I was talking with Brother J.E. White, concerning the unpleasantness that had arisen there, and he spoke very positively against his brother Willie and his relation to you, and how Willie was seeking to manage things in his way, and make them come his way, by his influence over you. When I asked him what this all meant, he answered that it meant one of three things--either (1) That you would be removed from the midst of this confusion, so that your gift could not be used to further the purposes of your son Willie and others; or (2) That the gift would be taken from you, because men were perverting it.; or

    (3) That It would be necessary for him to expose his brother, and others who were doing those things.

    He further told me that it was almost impossible for him to see you alone, in California, when he went to see you; that Willie denied him the privilege of a private interview with his own mother.

    I have since learned, Sister White, that this was told to many others besides myself, and can you wonder at the trouble and confusion that is abroad in the land, when your own son takes such a view of the matter?

    I don't know what to make of such as this, but since you asked me to come direct to you with all that is bothersome. I could not be a Christian man and could not pray with my eyes upturned to heaven, unless I told you the whole story. I am writing in this letter all that bothers me personally, and in addition, these other things that I am constantly meeting, and I don't know how to explain.

    Are the letters you write to the leaders in our work, in answer to letters they write, Testimonies? Must I receive everything you write, as from the Lord--just as it is, word for word,-or are there communications you send out, which are your personal letters. --personal communications from Sister White? In view of all that has happened and is happening, before my eyes, I am becoming unsettled with reference to this, and I ask for word direct from you that will clear up this confusion, and state the exact facts and truth.

    In this connection, I will explain why I have never written to you or consulted you on any matter, even when so near you in California. I have wanted to, scores, yes hundreds of times, but years ago I took the position--and I know you will be free to tell me whether I am right or wrong--that man had no business tampering with God's messenger. I observed that when David went to Nathan seeking information concerning building the temple, he was told to build a temple. He knew Nathan was a prophet; he had confidence in the messages he gave. But immediately after, Nathan was instructed by the word of the Lord to forbid David's building the temple. From this, I concluded that God's messengers were for God to use, and not man; they were not to be used as Intelligence Bureaus, Courts of Appeal, or anything of that kind; therefore, I had no right to go to you for information. If it were human Information and counsel I sought, I had better be on my knees seeking counsel from God; and if It were divine counsel I wanted, I reasoned that I would get it ally way without going to you for it; for when the Lord had shown you aught for me, you would write it out, and send it to me, without my writing to you. That is why, although I have so highly appreciated your counsel and advise, which you often gave me in California, and which I can never forget,--I say, this is why, though often perplexed, I did not write to you for advise. I have often written to Brother W.C. White, asking him if he knew anything that had been shown you along a certain line, and if he knew you had any light along that line, to send it to me; and occasionally he has sent me manuscripts and copies of your writings, in answer to such requests.

    For one, Sister White, I would like to see an earnest effort to get this matter straightened out among us. I know many who will stand up in public and say they believe the Testimonies, and try to drive other people into believing them as they do; yet I know, from personal conversation with some of these men, they do not believe these Testimonies. Some who are now talking so loudly for the Testimonies, are the very ones who first told me, in past years, that Willie influenced you, etc., and I see these people eating meat, and engaging in other things that are certainly contrary to the light you have so plainly given in the Testimonies. What am I to think?

    Moreover, I have frequently been advised to "lay low", and be quiet; to say to the people 'These things are all right,' and smooth them, over; but Sister White, I can't do that. I have got to meet God before the Judgment bar. I want to be right. I want to get out of this confusion into the clear daylight, and then stand like a man in defense of that which I know to right; but I can't possess a double personality in this matter, as it seems to me many are doing. I have kept still for many years, for I believe the Testimonies; and the only reason I am making a diligent effort to get to the bottom of these things, and get to the bottom now, is that I am pressed on all sides to define my attitude concerning the Testimonies, and these difficulties that have arisen.

    Another question--I would like to know from you, as a minister, what use am I to make of the Testimonies as a test of fellowship? Is it right: for me to baptize and receive people into the church, who have not positively accepted the Testimonies? I refer not to those who have rejected the Testimonies, but those who have not yet felt able to take their stand, yet are otherwise in harmony with the Third Angel's Message. What is my duty in this respect?

    It has been reported to me--in fact was told me by a brother before I left San Francisco,--that you sent certain manuscripts to the Pacific Press, to be published and after they were set up, in type, you recalled and materially changed them, so as to give them an entirely different meaning, and than they were published. Is this so? I did not believe it when it was told me. The brother who told me said he could prove it, but I told him I was not looking for that kind of evidence. I have heard this many times since, and would like to know if this is so.

    I have no inclination to go into these things, but in the fierce contention that is raging over these matters, it is necessary for me to go to the bottom of these things, in order to tell my brethren where I stand, that they may know whether they will choose to fellowship me or not.

    I will not be a hypocrite. I will never say to my brethren that I believe all these things, unless I do; and I cannot conscientiously nor, consistently say I do believe them all, till I have gone to the very bottom of every feature of our present misunderstandings.

    This is a matter which circumstances have forced upon me and although it is exceedingly unpleasant, and though I would have much preferred to have gone about my work, and let the Lord work these things out in his own good time; yet I could not do this, in view of the situation in which I find myself, and more especially after you yourself personally addressed me, and straightly directed that all these difficulties should be sent direct to you. I am now fully and, honestly complying with that request, and hope to get the desired and much needed light.

    Another matter: What shall be my attitude toward those who hesitate in accepting a Testimony, or apparently reject the Testimonies? Shall I leave them alone with God and their Bibles, or shall I publicly denounce them, and make war upon them? Or shall I give them a little time in which to be led of God and be . . .

    Another matter, the one that is most confusing of all to me, is your recent writings concerning the Battle Creek Sanitarium. I cannot possible arrive at a conclusion as to just what you mean with reference to the helpers at Battle Creek, etc. From what the Lord has shown you, is it right for any Seventh-day Adventist to labor in the Sanitarium? Is the institution to be turned over to the world? What attitude should I take toward the situation that I find it in to-day? I fully understand that young and inexperienced workers are not to go there, and I fully agree with it; but does that mean experienced workers are not to go? I am perplexed to know what really is your present attitude toward the Sanitarium with reference to these matters.

    Is it true that your testimonies of recent date are any more of the Lord’s than older ones? Does a late Testimony abrogate all former communications touching the same theme?

    Another thing: with reference to the American Medical Missionary College. The impression is going throughout our ranks that it would be bettor for students to go to outside Medical Schools than to this School. Now, Sister White, I don't believe this. I am willing to be convinced, if I am wrong; but, I have been in two outside medical schools, and cannot conscientiously advise any of our young people to go to these outside schools: and I have in my possession a communication from you, written ten or twelve years ago, in which you forbid Doctor Kellogg and others to advise our students to go to Ann Arbor or other worldly medical schools. How am I to understand this former communication in, which you forbid students to go to outside medical schools, and later ones which are interpreted as forbidding our people to go to the American Medical Missionary College? Where would you advise me to recommend Seventh-day Adventist young men and women to go to obtain a medical education? In view of what I have seen and heard in worldly medical colleges, I certainly could not conscientiously advise my sister to attend such schools, as long as our medical College is in existence. Now please help me to know what I am to do in this situation. This is just how it looks to me--I am ready to be set right if I am wrong.

    Several years ago you sent a Testimony to the Conference concerning the Mount Vernon Sanitarium, in which you stated that the Conference should not engage in establishing and conducting Sanitariums, yet now I observe that our entire denominational policy is that none but conference committees and Conference organizations should own and conduct Sanitariums. Is it wrong for earnest and well-meaning individuals to engage in private medical missionary work? Can I not be a part of the work of this Message along medical lines unless my work, is owned and immediately supervised by the Conference? In view of the Mt. Vernon communication, I took my position on the subject; now on what Grounds am I to change?

    Concerning the use of the word "denominational", I think chore is great misunderstanding on the part of some as to exactly what you mean by this word. You have recently said concerning our medical work that it should be "denominational"; yet I have before me a communication addressed to "Dr. Kellogg and all who are connected with him in the Sanitarium Board and Council", dated Mar. 11, 1899, in which you speak of the medical missionary work as being "undenominational". If some knew just what you mean by the word, and in what sense it was used, I think it would clear up considerable confusion. The passage refers to, reads:-

    "Our brethren in America who are engaged in Medical Missionary work can, by appealing to the outside people, obtain help, because theirs is not a denominational work."

    Concerning Reform Dress and the change of instruction concerning its length, you wrote in the Review and Herald that the apparent discrepancy was due to the fact that the objects were presented to you, and you were left to describe them in your own language. Is your position today any different from that which you took then, and which is stated in the article above referred to?

    The article I refer to, is an answer to a question asked you, and appeared in the "Advent Review and Sabbath Herald", October 8, 1867, and is as follows:- "Does not the practice of the sisters in wearing their dresses nine inches from the floor, contradict the Testimonies No. 11, which says that they should reach somewhat below the top of the lady's gaiter boot? Does it not also contradict Testimony No. 10, which says that they should clear the filth of the street an inch or two without being raised by the hand?"

    . . . distance from the bottom of the dress to the floor was not given me in inches. Neither was I shown the ladies's gaiter boot; but three companies of females passed before me with their dresses as follows with respect to length:

    "The first were of fashionable length, burdening the limbs, impeding the step, and sweeping the Street and gathering its filth; the evil results of which I have fully stated. This class, who were slaves to fashion, appeared feeble and languid.

    "The dress of the second class which passed before me was in many respects as it should be. The limbs were well clad. They were free from the burdens which the tyrant, Fashion, had imposed upon the first class, but had gone to that extreme in the short dress as to disgust and prejudice good people, and destroy in a measure their own influence. This is the style of the "American Costume", taught and worn by many at "Our Home", Dansville, New York. It does not reach to the knee. I need not say that this style of dress was shown to me to be too short.

    "A third class passed before me with a cheerful countenance, and free and elastic step. Their dress was the length that I described as proper, modest and healthful. It cleared the filth of the street and sidewalk a few inches under all circumstances, such as ascending and descending steps, etc.

    "As I have before said, the length was not given me in inches, and I was not shown a lady's boot, and here I would state that although I am as dependent upon the Spirit of the Lord in writing my views as I am in receiving them, yet the words that I employ in describing what I have seen are my own, unless they be those spoken to me by the angel, which I always enclose in marks of quotation. As I wrote upon the subject of dress, the view of those three companies revived in my mind as plain as when I was viewing them in vision, but I was left to describe the length of the proper dress in my own language as best I could which I have done by stating that the bottom of the dress should reach near the top of the lady's boot, which would be necessary in order to clear the filth of the street under the circumstances before named.

    "I put on the dress, in length as near as I had seen and described as I could judge. My sisters in Northern Michigan also adopted it, and when the subject of inches came up, in order to secure uniformity as to length everywhere, a rule was brought, and it was found that the length of our dresses ranged from eight to ten inches from the floor. Some of these were a little longer than the sample shown me, while others were a little shorter.

    "Numerous letters came to me from all parts of the field, inquiring the length of the dress shown me. Having seen the rule applied to the distance from the floor of the several dresses, and having become fully satisfied that nine inches comes the nearest to the sample shown me, I have given this number of inches in number twelve, as the proper length of the dress in which uniformity is very desirable. If it is said that a lady's boot, is not nine inches high, and when I have walked before my sisters with it uncovered, as those properly dressed walked before me in the vision, they could not see the top of my boot."

    In your writings you have stated that all the twelve disciples were present at the last supper; but in "Christ our Saviour" it is stated that but eleven were present; Judas being absent. A number of years ago, I was told that your son made this change in the manuscript. Is this so? Does anyone have authority to in any way change your writings? To what extent and in just what way are the Testimonies edited after they leave your pen, before they are crystallized into type?

    Now, Sister White, this is all I have to write. Of course there are scores of rumors in the air at this time, but I am not concerned with rumors. My wife and I are concerned, either personally or in the case of very dear friends, with all I have written in this letter. The questions I have raised are those which must be speedily settled in our own minds. The situation we find ourselves in, demands it. Our souls desire it. But we cannot settle them until we know we are settling them rightly.

    I stood unmoved for years in the face of many of these objections, but now the whole matter has taken such a peculiar turn that we find ourselves sorely perplexed, and are so persistently questioned concerning these matters, and in view of your invitation to write direct to you, if we had difficulties, I feel It is my duty as a Christian and a minister, to send you things I have noted in this letter, and await from you that which the Lord may direct you to offer as a means of answering, explaining, denying or otherwise making clear these things; and I shall forever appreciate anything you may do in this direction, and promise to give it careful and prayerful attention.

    We have been made sad to learn of the terrible and disastrous earthquake in San Francisco; and just to think, we ourselves lived there but two short years ago! I see many evidences of the approaching and in the earth, not the least of which is the confusion that has come into our own ranks, and the unsettled condition in which I see many minds. I pray the Lord will guide his own people and bring them once more into unity.

    It has saddened our hearts to see these difficulties and perplexities descend upon you in your declining years, and we would not add the least thing to your burdens if we could possibly help it, and would not lay these perplexities before you at this time, but for the reasons that you have requested it; that we must have them settled and that we know of no other way in which they may be explained, and finally disposed of.

    ----------joins with me in wishing you much of the sustaining strength and blessed ministry of our Master's good Spirit, and I remain

    Most faithfully,

    Your brother in the Work,

    W. S. Sadler

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    WHO WAS ELLEN G WHITE?

    Ellen G. White®: A Brief Biography

    by Arthur L. White

    Who was Ellen G. White, and why do millions consider her writings of special value and significance?

    There are many books available for purchase online about the Life and Work of Ellen G. White.

     In brief, she was a woman of remarkable spiritual gifts who lived most of her life during the nineteenth century (1827-1915), yet through her writings she is still making a revolutionary impact on millions of people around the world. During her lifetime she wrote more than 5,000 periodical articles and 40 books; but today, including compilations from her 50,000 pages of manuscript, more than 100 titles are available in English. She is the most translated woman writer in the entire history of literature, and the most translated American author of either gender. Her writings cover a broad range of subjects, including religion, education, social relationships, evangelism, prophecy, publishing, nutrition, and management. Her life-changing masterpiece on successful Christian living, Steps to Christ, has been published in more than 140 languages. Seventh-day Adventists believe that Mrs. White was more than a gifted writer; they believe she was appointed by God as a special messenger to draw the world's attention to the Holy Scriptures and help prepare people for Christ's second advent. From the time she was 17 years old until she died 70 years later, God gave her approximately 2,000 visions and dreams. The visions varied in length from less than a minute to nearly four hours. The knowledge and counsel received through these revelations she wrote out to be shared with others. Thus her special writings are accepted by Seventh-day Adventists as inspired, and their exceptional quality is recognized even by casual readers. As stated in Seventh-day Adventists Believe . . . , “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 . . . , Ministerial Association, General Conference of Seventh-day Adventists, Washington D.C., 1988, p. 227). Yet, as Ellen White herself noted, “The fact that God has revealed His will to men through His Word, has not rendered needless the continued presence and guiding of the Holy Spirit. On the contrary, the Spirit was promised by our Saviour to open the Word to His servants, to illuminate and apply its teachings” (The Great Controversy, p. vii). The following is a more detailed account of the life and work of this remarkable woman who, meeting all the tests of a true prophet as set forth in the Holy Scriptures, helped found the Seventh-day Adventist church.

    The Early Years

    Ellen, with her twin sister Elizabeth, was born November 26, 1827, to Robert and Eunice Harmon. With eight children in the family, home was an interesting and busy place. The family lived on a small farm near the village of Gorham, Maine, in the northeastern part of the United States. However, a few years after the birth of the twins, Robert Harmon gave up farming, and, with his family, moved into the city of Portland, about twelve miles east.

    During her childhood Ellen assisted about the home and helped her father in the manufacture of hats. At the age of nine, while returning home from school one afternoon, she was severely injured in the face by a stone thrown by a classmate. For three weeks she was unconscious, and in the years that followed she suffered greatly as a result of the serious injury to her nose. Ellen's formal education ended abruptly, and it seemed to all that the formerly promising little girl could not live long. In the year 1840, Ellen, with her parents, attended a Methodist camp meeting at Buxton, Maine, and there, at the age of 12, she gave her heart to God. On June 26, 1842, at her request she was baptized by immersion in Casco Bay, Portland. That same day she was received as a member of the Methodist Church.

    The Advent Message

    In 1840 and 1842 Ellen, with other members of the family, attended Adventist meetings in Portland, accepted the views presented by William Miller and his associates, and confidently looked for Christ's imminent return. Ellen was an earnest missionary worker, seeking to win her youthful friends and doing her part in heralding the Advent message.

     The keenness of the Great Disappointment that Jesus did not return to earth on October 22, 1844 was not lessened by Ellen's youth, and she, with others, studied the Bible and prayed earnestly for light and guidance in the succeeding days of perplexity. When many were wavering or were abandoning their Adventist experience, Ellen Harmon, one morning late in December, joined four other women in family worship at the home of a fellow believer in South Portland. Heaven seemed near to the praying group, and as the power of God rested on Ellen she witnessed in vision the travels of the Advent people to the city of God. (Early Writings, pp. 13-20.) As the 17-year-old girl reluctantly and tremblingly related this vision to the Adventist group in Portland, they accepted it as light from God. In response to a later vision, Ellen traveled with friends and relatives from place to place to relate to the scattered companies of Adventists that which had been revealed to her in the first and in succeeding revelations.  Those were not easy days for the Adventists who had been disappointed. Not only did they meet scoffing and ridicule from the world at large, but among themselves they were not united, and fanaticism of every sort arose in their ranks. But God, through revelation, opened up to Ellen Harmon the outcome of some of these fanatical moves, and she was charged with the responsibility of reproving wrong and pointing out error. This work she found difficult to perform.

    Marriage of James White and Ellen Harmon>

    On a trip to Orrington, Maine, Ellen met a young Adventist preacher, James White, then 23 years of age. As their labors occasionally brought the two together, there sprang up an affection that led to their being united in marriage late in August, 1846.

     During the first few weeks following their marriage, James and Ellen gave earnest study to a 46-page tract published by Joseph Bates, in New Bedford, Massachusetts. The tract, entitled Seventh-day Sabbath, set forth the Biblical evidence for the sacredness of the seventh day. Convinced that the views set forth were scriptural, they began to keep Saturday as the Sabbath. Some six months later, on April 3, 1847, Ellen White was shown in vision the law of God in the heavenly sanctuary, with a halo of light around the fourth commandment. This view brought a clearer understanding of the importance of the Sabbath doctrine, and confirmed the confidence of the Adventists in it. (Early Writings, pp. 32-35.) The early days of James and Ellen White's married life were filled with poverty and sometimes distress. Workers in the Advent movement had no one but themselves to depend upon for financial support, so James White divided his time between preaching and earning a living in the forest, on the railroad, or in the hayfield. A son, Henry, was born to the Whites on August 26, 1847. His presence brought joy and comfort to the young mother, but Ellen White soon found she must leave her child with trusted friends and continue her work in traveling and bearing the messages God had entrusted to her. The next few years she wrote extensively, traveled widely to visit the “scattered flock,” and attended conferences.

    Beginning to Publish

    While at Rocky Hill, Connecticut, in the summer of 1849, James White began publication of The Present Truth, an eight-page semimonthly paper. The later numbers carried articles from Ellen White’s pen setting forth prophetic views of the future of the church and sounding notes of warning and counsel.

    The year 1851 marked the appearance of Mrs. White’s first book, a paper-covered work of 64 pages entitled, A Sketch of the Christian Experience and Views of Ellen G. White. This early document and its Supplement (1854) are now found on pages 11-127 of the book Early Writings. The days of the beginning of the Review and Herald in 1850 and the Youth’s Instructor in 1852, the securing of a hand press, then the publishing of the papers in Rochester, New York, during the years 1852-1855, were strenuous and trying. Money was scarce. Sickness and bereavement played their part in bringing distress and discouragement. But there were brighter days ahead, and when in 1855 the Advent believers in Michigan invited the Whites to Battle Creek and promised to build a little printing house, the tide seemed to turn for the better.

    The Move to Battle Creek

    In November, 1855, the Review and Herald Publishing Association, with the hand press and other printing equipment, was moved from rented quarters in Rochester, New York, to the newly erected building in Battle Creek, Michigan, so liberally provided by the Advent believers.

     A few days after Elder and Mrs. White, and those associated with them in the publishing work, arrived at Battle Creek, a conference was held to consider plans for spreading the Advent message. At the close of this general meeting a number of matters of importance to the church at large were revealed to Ellen White. These she wrote out and read to the Battle Creek church. The church members recognized that this message would benefit all the groups of believers, so they voted that it should be published. In due time there came from the re-established press a 16-page tract bearing the title, Testimony for the Church (Testimonies, vol. 1, pp. 113-126), the first of a series of writings that in 55 years totaled nearly 5,000 pages, as published in the nine volumes of Testimonies for the Church. The record of the next few years shows Elder and Mrs. White establishing the publishing work and church organization, and traveling here and there by train, wagon, and sleigh. It is a record of suffering from severe cold on long trips through sparsely settled country, and of God’s special protection from many dangers. It is a record with discouraging features as attacks were directed against the work, and also one of great encouragement as the power of God brought victory into the lives of the Sabbathkeepers and success to the work of those who were leading out in advancing the Advent cause.

    The “Great Controversy” Vision

    At an Ohio funeral service held on a Sunday afternoon in March, 1858, in the Lovett's Grove (now Bowling Green) public school, a vision of the ages-long conflict between Christ and His angels and Satan and his angels was given to Mrs. White. Two days later Satan attempted to take her life, that she might not present to others what had been revealed to her. Sustained, however, by God in doing the work entrusted to her, she wrote out a description of the scenes that had been presented to her, and the 219-page book Spiritual Gifts, volume 1, The Great Controversy Between Christ and His Angels and Satan and His Angels, was published in the summer of 1858. The volume was well received and highly prized because of its clear picture of the contending forces in the great conflict, touching high points of the struggle but dealing more fully with the closing scenes of this earth's history. (See Early Writings, pp. 133-295.

    The Home in Battle Creek

    Ellen White's diaries for the late 1850s reveal that not all her time was devoted to writing and public work. Household duties, friendly contacts with neighbors, especially those in need, claimed her attention, and occasionally she helped to fold and stitch papers and pamphlets when there was a rush of work at the Review office.

     By the fall of 1860 the White family numbered six, with four boys ranging from a few weeks to 13 years of age. The youngest child, Herbert, however, lived only a few months, his death bringing the first break in the family circle. The culminating efforts to establish church and conference organizations, with the demands for much writing, traveling, and personal labor, occupied the early years of the 1860s. The climax was reached in the organization of the General Conference of Seventh-day Adventists in May, 1863.

    The Health Reform Vision

    Two weeks after this, James and Ellen White visited Otsego, Michigan, over the weekend, to encourage the evangelistic workers there. As the group bowed in prayer at the beginning of the Sabbath, Ellen White was given a vision of the relation of physical health to spirituality, of the importance of following right principles in diet and in the care of the body, and of the benefits of nature's remedies--clean air, sunshine, exercise, and pure water.

     Previous to this vision, little thought or time had been given to health matters, and several of the overtaxed ministers had been forced to become inactive because of sickness. This revelation on June 6, 1863, impressed upon the leaders in the newly organized church the importance of health reform. In the months that followed, as the health message was seen to be a part of the message of Seventh-day Adventists, a health educational program was inaugurated. An introductory step in this effort was the publishing of six pamphlets of 64 pages each, entitled, Health, or How to Live, compiled by James and Ellen White. An article from Mrs. White was included in each of the pamphlets. The importance of health reform was greatly impressed upon the early leaders of the church through the untimely death of Henry White at the age of 16, the severe illness of Elder James White, which forced him to cease work for three years, and through the sufferings of several other ministers. Early in 1866, responding to the instruction given to Ellen White on Christmas Day, 1865 (Testimonies for the Church, vol. 1, p. 489), that Seventh-day Adventists should establish a health institute for the care of the sick and the imparting of health instruction, plans were laid for the Western Health Reform Institute, which opened in September, 1866. While the Whites were in and out of Battle Creek from 1865 to 1868, Elder White's poor physical condition led them to move to a small farm near Greenville, Michigan. Away from the pressing duties of church headquarters, Ellen White had opportunity to write, and she undertook the presentation of the conflict story as it had been shown to her more fully in further revelations. In 1870, The Spirit of Prophecy, volume 1, was published, carrying the story from the fall of Lucifer in heaven to Solomon's time. Work with this series was broken off, and it was seven years before the next volume was issued.

    The Work Expands

    The success of Seventh-day Adventist camp meetings held in Wisconsin and Michigan in the late 1860s led to broader plans for such endeavors in succeeding years. James White took an active part not only in laying plans for these meetings but also in attending as many as his pressing administrative duties and failing health would permit. The long periods of overwork during the struggling beginning days of the church, the taxing strain of editorial duties, together with responsibilities as president of the General Conference and chairman of several institutional boards, took their toll on his health. Ellen White accompanied her husband on his journeys, doing her full share of preaching and personal work, and, as time permitted, pushed forward with her writing.

     The winter of 1872-1873 found the pair in California in the interests of strengthening church projects on the Pacific Coast. This was the first of several extended western sojourns during the next seven years. An important vision was given to Ellen White on April 1, 1874, while in the West, at which time there was opened up to her the marvelous way in which the denomination's work was to broaden and develop not only in the western States but overseas. A few weeks later, tent meetings were opened in Oakland, California, and in connection with this public effort Elder White began the magazine Signs of the Times.

    Battle Creek College

    In the fall of 1874 the Whites were back in Michigan, assisting with the Biblical Institute, leading out in Sabbath services, and taking a prominent part in the dedication of Battle Creek College on January 4, 1875. As Ellen White stood before the group who had gathered from a number of states to dedicate this, the denomination's first educational institution, she related what had been shown to her the day before in a vision. The picture she presented of the international work that must be accomplished by Seventh-day Adventists impressed the assembled workers and believers with the importance and need of the college. Among other things, she told of having been shown printing presses operating in other lands, and a well-organized work developing in vast world territories that Seventh-day Adventists up to that time had never thought of entering.

    Writing and Traveling

    During the next few years much of Mrs. White's time was occupied in writing that part of the conflict story dealing with the life of Christ and the work of the apostles. This appeared in volumes 2 and 3 of The Spirit of Prophecy, in 1877 and 1878. Elder White was busily engaged in establishing the Pacific Press in Oakland, California, and in rasing money to enlarge the Battle Creek Sanitarium and to build the Tabernacle in Battle Creek.

     When the Whites visited the new health institution near St. Helena, California, early in 1878, Ellen White exclaimed that she had seen those buildings and surroundings in the vision shown her of the broadening work on the West Coast. This was the third Pacific Coast enterprise she had seen in the 1874 vision, the others being the Signs of the Times and the Pacific Press. During the camp meeting season of the late 1870s, Ellen White addressed many large audiences, the largest being the Sunday afternoon congregation at Groveland, Massachusetts, late in August, 1877, at which time 20,000 people heard her speak on the broad aspect of Christian temperance. Her travels and labors during this period took her east and west and into the Pacific Northwest. She wrote incessantly, attended General Conference sessions, filled speaking appointments at camp meetings and in churches, appeared before temperance groups, and even filled appointments in town squares and state prisons. Elder White's failing health led to a trip into Texas for the winter of 1878-1879. It was here that Arthur Daniells, who in later years served as president of the General Conference, and his wife, Mary, joined the White family, the youthful Arthur as Elder White's companion and nurse, and Mary as cook and housekeeper.

    Death of James White

    There were periods during the next two years when Elder White was in reasonable health and able to continue with his work. But his long years of mental and physical overwork had diminished his life forces, and he died in Battle Creek on August 6, 1881. Standing at the side of her husband's casket at the funeral service, Ellen White pledged herself to press on in the work that had been entrusted to her.

     Soon Ellen White was again on the Pacific Coast, feeling keenly the loss of her companion, but earnestly engaged in writing the fourth and last volume of the Spirit of Prophecy series. The conflict story from the destruction of Jerusalem to the close of time was presented in this long-awaited volume. When it came from the press in 1884, the book was well received. An illustrated edition for house-to-house sale was published, carrying the title The Great Controversy Between Christ and His Angels and Satan and His Angels, and within three years 50,000 copies were sold.

    Ellen White Visits Europe

    For some time the General Conference had been asking Mrs. White and her son, W. C. White, to visit the European missions. As she prepared for the journey, it seemed to those close to her that her physical condition would make the trip impossible. Obedient, however, to what seemed duty, she embarked on the journey, was given the necessary health, and spent the time from the fall of 1885 to the summer of 1887 in the European countries.

     From Basel, Switzerland, then the headquarters of the church's European work, Mrs. White made trips to England, Germany, France, Italy, Denmark, Norway, and Sweden. Of particular interest to her were two trips to the Waldensian valleys in Italy, where she visited places she had seen in vision in connection with the Dark Ages and the Reformation. Both in Basel, Switzerland, and Christiana (now Oslo), Norway, Ellen White recognized the printing presses as those shown her in the vision of January 3, 1875, when she saw many presses operating in lands outside North America. The counsel given by Ellen White to European church workers meant much in the establishment of right policies and plans.

    The Great Controversy and Patriarchs and Prophets

    Because The Spirit of Prophecy, volume 4, was called for in the European languages, Ellen White felt she must write out more fully the controversy scenes involving places in Europe. The result was the book known today as The Great Controversy, first published in 1888.

    Back again in the United States, Ellen White made her home at Healdsburg, California, but attended the General Conference session of 1888 in Minneapolis, Minnesota. In the following months she traveled and preached, seeking to unify the church on the doctrine of righteousness by faith. During this same period she worked on Patriarchs and Prophets, which appeared in the year 1890.

    Called to Australia

    At the General Conference session of 1891, Mrs. White was presented with an urgent call to visit Australia to give counsel and assist in church work in that pioneer region. Responding to this appeal, she reached Australia in December, 1891, accompanied by her son, Elder W. C. White, and several of her assistants. Her presence in Australia was much appreciated by the new believers, and her messages of counsel regarding the developing work contributed much to firmly establishing denominational interests in this southern continent. Here again, on her visit to the church's publishing house, Mrs. White recognized printing presses as among those shown her in vision in January, 1875.

     Not long after her arrival Ellen White saw clearly the urgent need for an institution of learning in Australia, that Seventh-day Adventist youth might be educated in a Christian environment, and thus workers be trained for service at home and in the island fields. In response to her many strong appeals, a Bible school was opened in the city of Melbourne, Australia, in 1892. The school operated in rented quarters for two years, but during this time earnest written and oral appeals from Mrs. White pointed out that God's plan called for the school to be located in a rural environment.

    The Avondale School

    When God clearly indicated His approval of the property, the Avondale Estate was secured. Then, to give encouragement to those in this pioneer enterprise, Mrs. White purchased a good-sized lot nearby and made her home near the new school. This school, God indicated, was to be a pattern of what Adventist educational work should be.

    In order that the developing work in Australia might be properly administered, in 1894 the territory was organized into a union conference, the first union conference in Seventh-day Adventist history. One who had a part in the administrative work in the newly organized union conference was Elder A. G. Daniells, who, with his wife, had been sent to New Zealand in 1886 as a missionary. His association with Mrs. White, and his adherence to her counsels as he met the growing administrative problems of the field, helped to prepare him for the greater work entrusted to him when, after the General Conference session of 1901, he was chosen president of the General Conference.

    Medical Work Begun

    As soon as the educational work was well begun at Avondale, appeals were made for establishing a medical missionary program. To this Ellen White not only gave strong moral support but contributed liberally of her limited means to help make a sanitarium possible. In fact, almost every church built and every line of endeavor inaugurated during the nine years of Mrs. White’s residence in Australia benefited from her financial encouragement.

    In addition to her many interests in the local work of this pioneer field, Mrs. White found time to write thousands of pages of timely counsel that crossed the seas and guided denominational leaders. She also furnished articles weekly for the Review, Signs, and Instructor. This heavy program greatly delayed her book work, and it was not until 1898 that The Desire of Ages was brought to completion and made its appearance. Thoughts from the Mount of Blessing preceded it by two years, and Christ’s Object Lessons and Testimonies for the Church, volume 6, followed in 1900.

    African-American Outreach

    In 1891 Ellen White appealed to church leaders to begin educational and evangelistic work on behalf of the Black race in America's South. Three years later, one of her sons, James Edson White, built a Mississippi River steamboat and used it for about a decade as a floating mission for Blacks in Mississippi and Tennessee. In 1895 and 1896 she wrote articles in the "Review and Herald" continuing to urge that efforts be made for Blacks in the South, and from time to time she sent messages of counsel and encouragement to workers in that field. She gave strong support to the establishment of Oakwood College, in Huntsville, Alabama, which was founded for the purpose of educating young African-Americans. In 1904 she gave a speech to its students and teachers, declaring, "It was God's purpose that the school should be placed here." Throughout the remaining years of her life, she maintained a deep interest and concern for the church work among Blacks in the southern States.

    Return to the United States

    One day in 1900 Ellen White surprised her family and associate workers by telling them that divine instruction had come to her in the night that she must return to America. From the standpoint of the work in Australia it seemed a most inopportune time for her leave, but One whose eye watches His church enterprise as a whole and looks into the future, knew well the need of her presence in the United States during the crisis that would fill the early years of the new century.

     Making her home at Elmshaven, a few miles from the rural town of St. Helena in northern California, Ellen White spent the 15 remaining years of her life in book preparation, writing, personal labor, and travel. No sooner was she well settled at St. Helena than she received a call to attend the General Conference session of 1901 in Battle Creek, Michigan. 

    At this important meeting she boldly called for a reorganization of the work of the Seventh-day Adventist General Conference, that the expanding interests of the church might be fully provided for. The delegates responded to her call, developing and implementing a plan of reorganization, opening the way for the wide distribution of the growing responsibilities which, up to that time, only a few men had carried. They adopted the plan of union conferences to be intermediate organizations between the General Conference and local conferences, and arranged for General Conference departments. These steps opened the way for great expansion and development of the work of the denomination.

    Two years later the offices of the General Conference and the work of the Review and Herald Publishing Association were moved from Battle Creek, and in harmony with Mrs. White’s counsel that they should be near the East Coast, they were established at Takoma Park, Maryland, a suburb of Washington, D. C. At this juncture Mrs. White left her California home and moved to Takoma Park. For about five months she carried on her work there. Mrs. White’s presence at the denominational headquarters helped establish confidence in the decision to move east.

    Busy Closing Years

    Late in 1905 The Ministry of Healing, a book dealing with the healing of body, mind, and soul, came from the press. Education had been published in 1903, and two volumes of the Testimonies for the Church, volumes 7 and 8, were issued in 1902 and 1904, respectively

    During her stay in Washington, Mrs. White encouraged church workers in southern California to secure property for a sanitarium in Loma Linda, and she called for the opening of medical missionary educational work on the Pacific Coast. During the next few years Ellen White frequently interrupted her book work for trips to Loma Linda to encourage the workers there, and to the Paradise Valley Sanitarium near San Diego, which she had helped to establish in 1903.

     At the age of 81 Mrs. White traveled again to Washington, attending the General Conference session in 1909. At the conference she spoke a number of times in a clear, firm voice. After this meeting, in fulfillment of a long-felt desire in her heart, she visited her old home city of Portland, Maine. There she again bore her testimony in that historic place where her work had had its beginning 65 years earlier. This was her last trip to the eastern states, and it made a lasting and vivid impression on the many Seventh-day Adventists who heard her speak or who met her at the General Conference session. 

    Realizing that her remaining days were few, when Ellen White returned to Elmshaven she intensified her efforts to bring out a number of books presenting essential instruction to the church. Testimonies for the Church, volume 9, was published in 1909. In 1911 The Acts of the Apostles appeared. In 1913 Counsels to Parents and Teachers was issued, and in 1914 the manuscript for Gospel Workers was finished and sent to the press. The closing active months of Mrs. White’s life were devoted to the book Prophets and Kings.

    On the morning of February 13, 1915, as Ellen White was entering her comfortable study room at Elmshaven, she tripped and fell, and was unable to rise. Help was summoned, and it soon became clear that the accident was serious. An X-ray examination disclosed a break in the left hip, and for five months Mrs. White was confined to her bed or wheelchair. 

    Her words to friends and relatives during the closing weeks of her life indicated a feeling of cheerfulness, a sense of having faithfully performed the work God had entrusted to her, and confidence that the cause of truth would finally triumph.

     The life of Ellen White ended July 16, 1915, at the age of 87 years. She was laid to rest at the side of her husband in Oak Hill Cemetery, Battle Creek, Michigan. 

    Ellen White lived to see the Advent movement grow from a handful of believers to a world-wide membership of 136,879 that, by 2000, had exceeded 11 million.

    Books available for purchase online on the Life and Work of Ellen G. White.

    Ellen G. White Estate
    Silver Spring, Maryland
    Revised August, 2000

     

    ~177~CHAPTER THIRTEEN

    The Strange Myth of

    Wilfred Custer Kellogg

    Since publication of the Revelation in 1955 a strange myth floated through the community of those who accepted The Urantia Papers. Many believed the Papers were channeled, and that Wilfred Custer Kellogg was the channeler.

    Nothing could be farther from the truth. The Urantia Papers were not channeled, and Wilfred Kellogg had nothing to do with the method of transmission of the Papers.

    This strange myth was promoted by Martin Gardner in his book, Urantia, The Great Cult Mystery. He too proposed that The Urantia Papers were channeled and spent a chapter showing his reasons why he thought Wilfred was the channeler.

    Gardner’s thesis was merely the easiest road he could find to explain the origin of the Revelation, based on the common but erroneous theory of Wilfred. Gardner had picked up this idea from Urantians and, since he was unwilling to dig into the actual facts of the history of Sadler and The Urantia Papers, went off on this nonsense. Gardner had considerable information at his disposal to show that Wilfred was not the Sleeping Subject but, in his desire to denigrate the Revelation, consciously rejected and censored important data. I shall briefly review the facts.

    Who was Wilfred Custer Kellogg? How was he connected with William Sadler and The Urantia Papers?

    Wilfred was a half first cousin to Lena Kellogg Sadler. He married Lena’s full sister Anna Bell. Refer to the Kellogg genealogy.

    John Harvey Kellogg, of Battle Creek Sanitarium fame, was a full brother to William Keith Kellogg, of breakfast cereal fame. A half brother, Smith Moses Kellogg, was the father of Lena and Anna Bell Kellogg. Emma, a full sister to John Harvey and William Keith, married Charles Leonidas Sobeski Kellogg, a Kellogg from another side of the family. Wilfred Custer Kellogg was their son.

    Emma and Charles were fourth cousins; the grandfathers of Ezekiel Kellogg and Josiah Kellogg were brothers. Wilfred’s father, Charles Leonidas Sobeski Kellogg, served in the Civil War one year with the Vermont Volunteer Heavy Artillery, was an eye witness to Sheridan’s ride from Winchester to Cedar Creek, and was present at the battles of Cedar Creek and Appomattox. After honorable discharge he became a traveling salesman and later a minister in the SDA in Battle Creek.

    ~178~ The Birth of a Divine Revelation

    KELLOGG FAMILY GENEALOGY

    Ezekiel Kellogg

    Moses Eastman  

    Josiah Kellogg

    Josiah Call

    son daughter son daughter
    Edward b. New Salem, MA Dec.12, 1802 Betsy Wheeler b. Bethlehem, NH March 11,1808

    John Preston b. Hadley, MA Feb.14, 1803

    Mary Ann b. Springfield, MA Jan.10,1811

    Children

    Children

    Persis Parker

    Merritt Gardn er b. March 2 8, 1 833

    Smith Moses b. March 16, 1834

    Betsy Berkeley

    Albert b. April 7, 18 36

    Juliett

    Julia Elvira b. Feb. 3, 183 8

    Elizabeth

    Martha Preston b. Feb. 18, 184 0

    Abbina Frances

    John Preston

    Ann Janette Stanley b. March 20,18 24

    Edward Burg e

    Emma Leora

    Susan Mary

    Charles Leonidas Sobeski  b. Richmond, VT J un e 14 , 1847
    Moses Eastman

     

     

    Children

    Mary A. b. March 31 , 1843

    Laura Evelyn b. Aug. 2 9, 1845

     

    Emma Frances b. Sept. 13 , 18 47 d. Aug. 29, 1849

    Emma b. Feb. 7, 18 50

     

    John Harvey b. Feb. 26, 18 52

    Preston b. Feb. 24 ,18 54

     

    William Keith b. April 7, 186 0

     

    Clara Belle b. Sept. 1 1, 186 3

     

    Hester Ann b. No v. 6 , 1866

    Charles Leonidas Sobeski Kellogg

    Emma Kellogg

    Smith Moses Kellogg

    Maria Susan Dickinson

    Children

    Children

    Wilfred Custer b. Oct 3, 1 87 6

    Arthu r Edwin b. May 23 , 18 67

    Claude Eastman b. May 2,1 87 8

    Walter Eugene b. March 13, 187 0

    Claire Lewis b. Sept. 7 , 1882

    Charles Presto n b. Dec. 21, 187 1

    Sumner Lavern e b. J an 16 , 18 92

    Lena Celestia b. J une 1 0,1 87 5

    Ray Stanley b. June 6, 18 94

    Anna Bell b. June 3, 18 77

    Ruth Kellogg daughter of Wilfred Custer and Anna Bell Kellogg



    13 - A Strange Myth ~179~

    The Kelloggs were thick into the Seventh-Day Adventist Church. Moses Eastman Kellogg, Wilfred’s uncle, was born in Salem, Massachusetts in 1802. Moses Eastman was named after his maternal grandfather. He was the son of Rev. Edward Kellogg who joined the New Hampshire and Vermont conference of the Methodist Evangelical Church in May 1832 and was ordained. He and his wife, Betsy Wheeler Eastman, embraced the doctrines of the Seventh Day Adventists in 1856 and remained in that faith until their death. Moses Eastman was born in East Richford, Vermont in 1850. He married Orebal Regina Austin in Berkshire, Vermont in 1874, and thereafter moved to Battle Creek. He was ordained into the SDA and wrote a book entitled, The Supremacy of Peter. He was an editor and editorial writer for SDA publications from 1891 to 1897.

    On the other side of the family John Preston married twice. His first wife, Mary Ann Call died September 27, 1841, whereupon he married Ann Janette Stanley on March 29, 1842. Ann Stanley had served as a maid and help to the John Preston Kellogg household; she was twenty years junior to John Preston, but they had a kind and compassionate relationship which resulted in nine children. The last, Hester Ann, was born in 1866 when John Preston was sixty-three years old. He was a broom manufacturer who resided in Tyrone, Flint, Jackson and later Battle Creek, Michigan. He was also a Seventh Day Adventist and belonged to the Republican political party. He was father to the famous Kelloggs. He died in Battle Creek on May 10, 1881.

    The above facts are listed in The Kelloggs In the Old World and the New by Timothy Hopkins, Sunset Press, San Francisco, 1903.

    I traced entries in the Battle Creek City Directory from 1883, the year William Sadler first went to Battle Creek, until 1916, when interest in that city, for our search, became unnecessary. Thirteen Kelloggs are listed in the 1883 Directory; of those only John Harvey concerns this investigation. By 1916 the number of Kellogg entries had increased to more than forty-five. They were a prolific family, with many branches. The tradition of certain family names pervaded all branches. For example, Moses Eastman Kellogg was an uncle to Wilfred, Lena and Anna. But Smith Moses Kellogg was the father of Lena and Anna descended from another branch. The Battle Creek City Directory shows another Moses Smith Kellogg from still another branch. He moved into Battle Creek in 1901 where he lived with a son named Arthur and died there in 1907 at the age of 87.

    Many Kelloggs worked for the SDA and their publishing enterprises. Moses Eastman first shows up in 1893 as editor of the Review and Herald. In 1896 he was editor of the Youth’s Instructor. In the City Directory of 1897-1898 he is listed merely as a journalist, with his home at 348 Van Buren. The 1901-02 entry says he removed to Cooper Station, New York, but the 1903-04 directory has him back again as a travel agent, still at 348 Van Buren. In 1907 he became a driver for the Sanitarium, and in 1910 he was a teamster for the Kellogg Food Co. He continues in the directory until 1916, the last date I checked.

    ~180~ The Birth of a Divine Revelation

    We can also follow the career of William K. Kellogg of breakfast cereal fame, who first appears as a bookkeeper, residing at 107 Champion. In 1887 he is shown again as a bookkeeper, but now for the Health Publishing Co. residing at 349 Champion. Somewhere between 1889 and 1890 he moved again, but this time to 246 Champion. In 1891 he appears as the business manager of the Good Health Publishing Co. William Sadler worked with him during this period. In 1895 W. K. Kellogg is shown as the manager of the Modern Medicine Co. at 65 Washington. These were all enterprises of John Harvey Kellogg. William Kellogg continued to rise in importance on the Battle Creek scene until, in 1906, he organized the breakfast food company which bore his name, and became an important contributor to the region’s economy.

    Lena Kellogg appears in the City Directory twice, both times as a nurse at the Sanitarium, first in 1893 and again in 1897. Her sister Anna first appears in 1897 and continues until 1904, when she removes to Paris, Illinois. This may be where the parents of the girls then lived, for Lena and William Sadler were married in Paris in 1897 when Lena was twenty-two years old. Many of the Kelloggs were highly mobile.

    Wilfred first appears in the 1896 City Directory at the age of twenty as a clerk for the Modern Medicine Publishing Co., residing in the South Hall of the Sanitarium, and working for his uncle William K. Kellogg. Wilfred’s father died in Lancaster, Massachusetts on May 18, 1896 at the early age of 49. Wilfred’s mother Emma first appears in 1897. Apparently Emma and her children moved to Battle Creek after the death of the husband and father.

    Children were not listed in City Directories until they came of age. Some may have married or moved away, and thus never appear. The table shows the business positions of Wilfred, his home address, which continued for many years to be his mother’s address, together with his siblings who were listed. Apparently Wilfred did not move into his own residence independent of his mother until 1911, when he was thirty-five years old. By that time he had important managerial positions with his uncle, William Keith. He married Anna Bell the following year.

    The listings suggest that Wilfred was an ever larger figure on the Battle Creek scene. He was promoted to increasing levels of responsibility in commercial activities. The listings also show that he was working for both John Harvey Kellogg and William Keith Kellogg after 1906, the year William Keith separated from John Harvey. But appearances can be deceiving. I have copies of a series of letters written by Wilfred to his uncle W. K. Kellogg which clearly show he had serious personal problems. His letters are in the files of the W. K. Kellogg foundation in Battle Creek. The letters first appear when W. K. Kellogg started his own operation for breakfast foods in 1906. Previous letters from Wilfred would have been in the files of the Sanitarium operations, now lost, or scattered in various archives.

    September 20, 1906.

    W. K. Kellogg

    13 - A Strange Myth ~181~

    I have been having two or three bad days. Dr. Read tells me that I must have a couple of months of quiet and rest. He says that I can be in the office a while each day and that after a year or two of this kind of thing, I shall be in fairly good shape. Yesterday he advised an out-of-town vacation but today has consented to have me live at Goguac, take some treatment at the Sanitarium. He tells me that if I will do this there is no reason why I cannot be in the office a short time each day; at least an hour.

    You know without my telling you that I am more than sorry to find myself in this shape. Of course, the only thing for me to do now is to take care of myself and get out of the hole as soon as possible. Dr. Read assures me that with care, I will overcome this condition.

    The work at the office is well organized so that by making some slight readjustments, I think things will go along fairly well for a couple of months. My suggestion would be to let Goff take formal charge of things. By coming every day myself for a while I can take care of problems that the rest of the people cannot handle. Covert has his work well in hand and is doing nicely with it. Effie is handling payroll to much better advantage than I supposed she would. Neilson, of course, can look after his work and Len is doing first class at the warehouse.

    I suggest that Goff be placed in formal charge of the office as I don’t believe in leaving so many people without a head. This arrangement will enable me to keep up the work I am doing in connection with the Corn Flake business and look after the insurance and do some of the necessary things in connection with the Sanitas and Food Co. business.

    If Spaulding comes, I believe I could use French to good advantage, provided you care to spare him. I have a system of daily reports in operation at the office that enables me, without going into the details of the work, to keep things well in hand. The matter of compensation is one that I will leave to your generosity. I shall go to the office a little while this afternoon.

    Wilfred

    This letter is informative in a number of ways:

    1. Wilfred must have had a fairly responsible position. Effie was in charge of accounting; Len of the warehouse, probably including shipping and receiving. Other personnel, including Neilson, Covert, and Goff, apparently reported to Wilfred.

    2. Wilfred’s problem is mental, not physical. He is asking for relief from the pressures of the job. He is a highly nervous individual. He believes that if he is given extended period for recovery, after a year or two, he will be normal again. He does not fail to mention that Dr. Read advises an out-of-town vacation.

    3. He does not seem to hesitate in making this unusual request. There is an attitude, or tone, about the letter which suggests he is accustomed to such liberty, and that W. K. Kellogg will not immediately reject such outrageous request. One possible psychology is that he was spoiled by his mother, and perhaps by the Kellogg clan in general.

    4. He is thirty years old, and should have grown beyond youthful pampering.

    13 - A Strange Myth ~182~

    DIRECTORY DATES

    BUSINESS POSITION

    ADDRESS Always with mother Emma, except as noted.

    SIBLINGS LISTED

    1896

    Clerk, Modern Medical Publishing Co.

    Boarding, South Hall, Sanitarium Mother not yet in BC

     

    1897-98

    Clerk, Sanitas  Food Co.

    18 Hill St. Mother now at this address.

    Claude Eastman, Packer for Sanitas Food Co.

    1899-1902

    Clerk, Sanitas Nut Food Co.

    445 W. Van Buren

    Claude E., Clerk, Sanitas Food Co.

    1903-1904

    Assistant General Manager, Sanitas Nut Food Co.

    445 W. Van Buren

    Claude E., Clerk, Sanitas Food Co.

    1905-1906

    Manager, Sales Department, BC Sanitarium Co.

    26 Hill St.

    Claude E. (Now married)

    1907-09

    Same as above.

    Same as above.

    Claude E. has now moved to 71 Manchester. Ray Stanley first appears as student.

    1910

    Sec-Tres. Battle Creek Optical Co. Sec. Battle Creek Sanitarium Co.

    26 Hill St.

    Ray S., Student.

    1911

    Same as above

    88 Ann Ave. Mother still at 26 Hill St.

    Ray S., Student, living with mother.

    1912

    Same as above plus Sales Mgr. Battle Creek Equipment Co.

    88 Ann Ave. Mother not listed.

    Ray S. not listed.

    1912

    Same as above plus Sales Mgr. Battle Creek Equipment Co.

    88 Ann Ave. Mother not listed.

    Ray S. not listed.

    1913-1915

    Sec. Battle Creek Sanitarium Co.

    Chicago, IL. Mother at 102 Ann in Battle Creek.

    Ray S. boards with mother.

    1916

    Wilfred no longer listed in Battle Creek CD.

     

     

    13 - A Strange Myth ~183~

    5. He seems to be a good organizer, apparently a talent that ran in the Kellogg line.

    6. His actual job is not reflected in the Battle Creek City Directory. He apparently is responsible for several executive assignments, including insurance for the Sanitas Food Co. and the Battle Creek Sanitarium Co., as well as other executive duties. He speaks to W. K. Kellogg as though this were an acceptable arrangement among the several business firms in Battle Creek. Two years later a shorter letter offers additional insight, with the same psychology.

    August 17, ‘08

    Mr. W. K. Kellogg

    If the matter could be arranged without serious inconvenience, I would very much appreciate a leave of absence during September. I have an invitation from my friend Dr. Prince to spend some time with him, perhaps repeating our Moose Head Lake, Me., trip of some years ago. I haven’t been feeling at my best for some time, and on this account am somewhat anxious to make the trip, feeling sure that it will put me on my feet as it did before.

    Affairs in the office are running with reasonable smoothness and I believe could be handled satisfactorily during my absence. The judge advises me that official matters can be taken care of by the election of some other member of the Board as temporary Secretary and Treasurer. French is familiar with the details of stock transfers, etc., and would be able to handle this without assistance.

    I would arrange to be back in ample time to look after the October dividends. I shall be grateful for anything you can do for me along the line of this request.

    W.C.K.

    1. Here we see a definite attitude of executive privilege. Wilfred again does not consider it extraordinary to ask for the time off.

    2. Again, his difficulties are mental. He has not been feeling at his best for some little time. Again this letter, with the previous one, suggests a habit of pampering.

    3. He is definitely in an important position with the corn flakes company. He is a member of the Board, and is handling stock issues, transfers, etc. He would be back in time to handle the October dividend.

    ~184~ The Birth of a Divine Revelation

    Letters dated February 3, and August 12, 1909 show W. K. Kellogg on the road in El Paso, Texas, enroute from Birmingham, headed for Los Angeles, and in Stevensville, Montana. Wilfred is obviously in charge back home. He reports on plant operations,

    Len told me this morning we were going to have a fine run today, and Len worked all night on the new dryer. He reports also on a legal case then in court, promotions with Sweetheart pictures and Funny Jungleland responses, shipping quantities, and bank balances. In February they received orders for three cars and 330 cases L.C.L. Shipments will be seven cars and 225 cases L.C.L., or 3244 cases.

    They are behind tonight about twenty-three cars. Bank balance tonight, $31,475.63.

    Sales for February 1st, 3178 cases. Output yesterday 3183 cases. The growth of the cereal business was phenomenal. In August

    Sales for 11th were 2814 cases, making total sales so far this month 35,516, as against 34,261 same day last month. They were then waiting for orders to arrive from the west Coast and California on a new Jungleland promotion.

    But all is not well; discontent is stirring within Wilfred. In a letter dated January 28, 1910 Wilfred expresses his deep regrets that he cannot agree with financial policies then set by W. K. Kellogg, and which vitally affect stock holders. He tenders his resignation.

    He would have informed W. K. personally, but the latter was in Havana, Cuba. He also expresses deep gratitude for taking a green, inexperienced boy together with all the favors, both of a personal and business nature.

    Here we have an indication of the high moral standards Wilfred set for himself and others. He does not like shady business practices, whatever they may have been. He does not specify.

    We have no evidence of the reception W. K. Kellogg gave this news. We do not know if he persuaded Wilfred to continue with the corn flakes company, or if Wilfred departed. The City Directory listings suggest that he continued in Battle Creek executive positions until 1912 when the course of his life changed entirely, although he continued as Secretary of the Battle Creek Sanitarium until 1915.

    In a letter dated June 16, 1912 W. K. Kellogg wrote to his older brother Merritt, long involved with SDA operations at the Healdsburg, California sanitarium.

    W. C., who married Smith’s daughter Anna, has sold out his properties here in Battle Creek, and is going to Chicago to engage in Sanitarium work with the Sadlers

    I think they are now on their way to California, in Chautauqua work with the Sadlers, who have some appointments on the Coast. The following item appeared in the Battle Creek Daily Moon, on Thursday, August 29, 1912, pg 7.

    Rev. George C. Tenney, Chaplain of the Sanitarium, officiated at the double wedding of Wilfred Custer Kellogg of Battle Creek and Miss Anna Kellogg, and of Sarah Willmer of La Grange, Ill. and of Edward Van Bond of Dallas, Texas, which took place Wednesday evening at the residence of Dr. and Mrs. Sadler of La Grange. Mrs. Sadler

    13 - A Strange Myth ~185~

    Being a sister of Miss Kellogg who has made her home there for some time as has Miss Willmer, the young ladies being close friends. Mr. and Mrs. Kellogg will return to this city to reside and will be at home at 64 Oaklawn Avenue after Nov. 1. Mr. Kellogg is known extensively in the West End, is secretary of the Battle Creek Sanitarium Co., Ltd., and also secretary-treasurer of the Battle Creek Optical Co.

    A similar notice appeared in the Battle Creek Inquirer on the same day. 

    Wilfred Custer Kellogg of Battle Creek was one of the principals of a double wedding which was solemnized last evening at La Grange, Indiana (sic), when he was married to Miss Anna Kellogg. Miss Sarah Willmer of La Grange and Edward Van Bond of Dallas, Texas were the other bridal pair. The two young women have been close friends for many years, and have made their home during recent years with Miss Kellogg’s brother-in-law and sister, Dr. and Mrs. William Samuel Sadler, of La Grange, at whose residence the double wedding was celebrated at 8 o’clock last evening. Miss Kellogg is the daughter of Smith M. Kellogg of Pomona, Cal. Mr. Kellogg and his bride will make their home at 64 Oaklawn avenue after Nov. 1. He is secretary and treasurer of the Battle Creek Optical company and secretary of the Battle Creek Sanitarium Company, Ltd. He is one of the city’s most promising young business men, and everyone will be deeply interested in his marriage with one of Illinois’ fairest daughters.

    Those plans did not mature. Wilfred decided to live with the Sadlers and he continued to live with the Sadlers or in adjacent apartments until he died in 1956.

    I searched all records in the Cook County Courthouse that pertained to the property at 56 South 6th Avenue in La Grange, for the period that the Sadlers lived there. I learned that William Sadler transferred the property to Wilfred on June 14, 1913. Lena financed the sale; Wilfred signed a trust deed to her. Then, on November 15, Wilfred sold the property to James F. Slapak, where Slapak’s wife Wilhelmina set up a doctor’s office. Refer to the tabulation.

    Several questions arise as to the motivations behind these transactions. If Wilfred sold his properties in Battle Creek, why did he need Lena to finance him, except that he did not have sufficient equity to purchase the La Grange property outright, in spite of his positions, which certainly must have paid well. Why did Sadler not finance him, or at least Sadler and Lena? Wilfred does not show in either the 1912 or 1913 La Grange city directories, although Anna does as Mrs. Wilfred C. Kellogg. The Sadler household moved from La Grange in 1913. If the property transactions are indicative, Sadler and Lena must have moved out around June. Did Wilfred and Anna remain until November? Since Anna had lived with her sister from 1904, when the Sadlers entered medical school, it would seem that the sisters had a strong attachment to one another. Anna had become part of the Chautauqua circuit in 1907, and was thus a business component of Sadler’s activities, as well as a family member. Did Sadler try to get Anna and Wilfred away from his household, and on their own?

    ~186~ The Birth of a Divine Revelation

    Not for long. Wilfred shows up in the Chicago city directory in 1915 as a manager at 32 N. State Street, Sadler’s clinic operation, and at 2146 Lincoln Park West, the next Sadler address. Wilfred continued to be listed as the manager at 32 N. State St. until Sadler moved his operations to 533 Diversey Parkway in 1922, whereupon Wilfred became manager at that address. Wilfred and Anna continued to live with the Sadlers until Lena died in 1939, when they moved to 2756 N. Hampden Court, an apartment building directly to the rear of 533.

    A curiosity in my search was the lack of a personal listing for Wilfred in La Grange and, for many years, in the Chicago City Directory. He shows as manager at 32 N. State Street, probably because he was part of the Sadler business activity, but does not show in personal listings, although Anna does. There was a definite avoidance of the City Directory listings by Wilfred.

    I inquired of several people who knew Wilfred. What kind of man was he? When I suggested that he might have been the spiritual conduit for The Urantia Papers I invariable met with laughter, not laughter of derision but of amusement.

    All considered it ludicrous that he was anything but a good office man. Jim Mills, President of the Urantia Brotherhood for several years, first met Wilfred in 1951, when Jim became a strong believer in The Urantia Papers, and a late-comer to the Forum. In a letter to me dated April 29, 1993 Jim described Wilfred as a small man, perhaps five feet, seven inches in height, slender build, wearing the conventional business suit of the period.

    My first impression of him included a certain humility of manner and expression. He was definitely not an extrovert. The expression hard-nosed business man in the terminology of the time was and is, in my opinion, totally inapplicable. He was indeed, a gentleman.

    His responsibilities in the early 1950’s included, apparently, the custody and safe-keeping of the press-proof copies of The Urantia Papers. When one wished to read some papers, they phoned 533 and left their request, including time of anticipated arrival and departure. Upon arrival they often would be met by Mr. Kellogg, papers in hand, who always said, “If I can be of any further help, please let me know.”

    During the reading process Mr. Kellogg might be observed occasionally passing by the door of the reader’s sanctuary, but he never entered or indulged in frivolous conversation. His movements were very quiet and self-effacing. He seemed to be very conscious of the reader’s concentration, making every effort to see that neither he nor others would break into it.

    As I came to know him better I was greatly impressed with his respect for his fellow human beings and his desire to serve them, which, in no way detracted anything from his own sense of self-consciousness. I felt a good man truly applied to him.

    . . . In concluding a few notes about Wilfred Kellogg, he was definitely an individual. His devotion to the papers was all-inclusive. He was humble but forceful. He had no patience with the dilettante, especially in reference to the revelation.

    13 - A Strange Myth ~187~

    Several attributes of character can be deduced from Wilfred’s personal choices. He did not marry until he was thirty-six years old. Then he married a first cousin, one year his junior. He lived with his mother until age thirty-five, one year before his departure from Battle Creek, certainly not unheard of, but definitely a retiring personality who did not feel a call to strike out on his own. He never had ambitions to make conquests, whether in artistic creative fields, in business, or with the fair sex. Environmental pressures made him uneasy; he needed time off to recuperate. By thirty-seven years of age he did not have sufficient personal funds to buy a home. He went to a sister-in-law and cousin, to help him, not to a bank or financing office. And even that became an aborted effort. His real estate ownership in La Grange did not last more than five months. Perhaps the family tried to get him to be a man, to exert some self initiative. If so, they failed.

    He never did exhibit self ambitions, even to the end of his life, more than as an office manager. Sadler may have offered him that position as a personal favor. He lived with the Sadlers until circumstances forced him out of that household when he was sixty-four years old.

    Sadler described the Sleeping Subject as a hard-boiled business man, member of the board of trade and stock exchange. Wilfred most definitely was not a hard-boiled businessman. He declined to join his uncle in hard-boiled business decisions. Wilfred was never a member of the Chicago Board of Trade, nor was he a stock broker, although he handled the issue and transfer of stock for his uncle, an executive position, not a stock trade position. Wilfred could not have been the Sleeping Subject on these grounds.

    Sadler also described the Sleeping Subject as approaching middle age. In 1908 Wilfred was thirty-two years old. We do not apply the descriptive phrase “middle age” to anyone forty years of age or less. Usually it is reserved for someone fifty or older. In 1908 Wilfred was not even approaching middle age. Therefore Wilfred could not have been the Sleeping Subject on those grounds.

    Wilfred was busy in Battle Creek in 1908, the year Sadler first met the Sleeping Subject. He lived with his mother, and was manager of the Sales Department of the Battle Creek Sanitarium Company. He was not then a stock broker, or in any other business activity in Chicago or La Grange, nor did he live in Chicago or La Grange. Wilfred could not have been the Sleeping Subject on those grounds.

    For his book Martin Gardner failed to do the research necessary to demonstrate these several items which deny Wilfred as the Sleeping Subject. He based his conclusions mostly on rumor and speculation, a pathetic choice for one with his reputation. Furthermore, Gardner had other information available which showed that Wilfred could not have been the Sleeping Subject.

    Gardner has access to the files of Harold Sherman. Those files, although closed to the general public until the year 2,000, were opened to him by Martha Sherman as a personal favor. They contained many letters which Harry J. Loose wrote to Sherman. In those letters Loose gave items of information which should have convinced Gardner that Wilfred was not the Sleeping Subject.

    ~188~ The Birth of a Divine Revelation

    In a letter dated October 21, 1942 Loose states that, at one time, there were seventeen Contact Commissioners, those who dealt directly with the Sleeping Subject in the early days. They would have included Sadler and his family, together with the Kelloggs, medical and psychology consultants, magicians to test methods by which the Sleeping Subject might have performed the observed feats, or others who might shed light on the strange behavior of the man during the night vigils. In that letter Loose states about the wife of the Sleeping Subject:

    . . . the phone was direct from her to Sadler’s home phone and it lay between Christy and the Kelloggs to go through the phone lists of the Contact Commissioners and call them and tell them to hurry to the home of the instrument.

    The wife of the Sleeping Subject would be awakened by his strange behavior, whereupon she would call the Sadlers, regardless of the time of night. William Sadler and the Sleeping Subject felt the episodes were so important to understand his affliction they were willing to pay the phone company for a direct tie line to Sadler’s phone.

    A group of people numbering more than four or five certainly must have been involved in observation of the Sleeping Subject during these episodes. One can remember the telephone number of four or five people out of one’s head. If Anna and Wilfred Kellogg shared the call responsibility with Christy, Sadler’s adopted daughter and stenographer for the night sessions, the list must have included at least ten or twelve, or perhaps more, people. The knowledge that so many people were willing to arise from their beds in the middle of the night to attend these unusual sessions is highly informative. This was not an ordinary phenomenon.

    Furthermore, there was an urgency about getting to the home of the Sleeping Subject. The task of making telephone contact with the many Contact Commissioners was not left to one person. The job was shared to save time. Obviously, Wilfred could not have been the Sleeping Subject if he were calling other people to hurry to the home of the Sleeping Subject. But Gardner chose to suppress this item of information; he did not inform his readers about it.

    He censored vital information to avoid exposing his theory. Furthermore, Sadler said the lease of the Sleeping Subject expired that fall, the fall of 1908, and that he moved into an apartment in the same block. Here Sadler clearly distinguishes the physical locations of the Sleeping Subject outside the household locations of the Sadlers. Wilfred, when he came to La Grange in 1912, actually lived with the Sadlers, in their Victorian house, not in an apartment in the same block. Wilfred could not have been the Sleeping Subject on those grounds.

    It truly would be ridiculous, and pathetic, for any one to suppose that Wilfred Kellogg had anything whatsoever to do with the delivery of a divine revelation.

     

     

    13 - A Strange Myth ~189~

    56 South 6th Street, La Grange, Illinois

    History of Property Transactions Involving William S. Sadler

    Cook County Document #

    Transferor

    Transferee

    Date of Transaction

    Date of Recording

    Type of Transaction

    4180707

    Susan A. Beatty James T. Beatty

    Frank L. Borwell

    Mar 30,1908

    Apr 1,1908

    Warranty Deed

    4184294

    Susan A. Beatty James T. Beatty

    William S. Sadler

    Apr 4, 1908

    Apr 9,1908

    Agreement

    4720309

    W. S. Sadler

    Frank L. Borwell

    Mar 1, 1911

    Mar 20,1911

    Trust Deed (Mortgage)

    4733627

    Susan A. Beatty James T. Beatty

    W. S. Sadler

    Feb 16, 1911

    Apr 3, 1911

    Warranty Deed

    4733628

    Frank L. Borwell

    W. S. Sadler

    Mar 1, 1911

    Apr 3, 1911

    Release

    5202535

    W. S. Sadler

    Wilfred C. Kellogg

    Jun 4, 1913

    Jun 9, 1913

    Warranty Deed

    5202536

    Wilfred C. Kellogg

    Lena C. Sadler

    Jun 5, 1913

    Jun 9, 1913

    Trust Deed

    5307628

    Wilfred C. Kellogg

    James F. Slapak

    Nov 15, 1913

    Nov 19,1913

    Warranty Deed

    Notes taken Dec 1-2, 1993

    Research notes and assistance by Harold Wolff, — 12\02\93 Frank L. Borwell lived at 204 S. Spring St. approximately 1/2 mile from 56 6th St. His house was built in 1896 designed by an architect named Howard Shaw. Howard Shaw was the son of Theodore Shaw who lived on Perry Ave in Chicago, location of many of the wealthy of Chicago. Theodore Shaw was an associate of Frank Borwell as a Commission Merchant dealing in groceries. Borwell died in 1914 or 1915.

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    Chapter 42

    Criticism Involving Relationships With Other People


    James White’s So-called “Cover-up”
    The Up-and-Down Experience of Fannie Bolton
    Fannie Bolton’s Weaknesses
    Fannie Bolton’s False Claims
    Influenced by Others?
    Struggles of Uriah Smith
    Response to Physicians’ Questions in 1906
    Areas of Concern Involving the Files of Ellen White’s Writings
    Endnotes
    Study Questions



    “The work of judging his brother has not been placed upon any man. ‘Judge not,’ the Saviour says, ‘that ye be not judged; for with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.’ He who takes upon himself the work of judging and criticizing others, lays himself open to the same degree of judgment and criticism. Those who are ready to condemn their brethren, would do well to examine their own works and character.”1

    At times critics refer unfavourably to Mary Clough’s contacts with the public press as if the Whites were seeking publicity and financial advantage for themselves. Mary, Mrs. White’s young niece, worked with her aunt for about two years in the mid-1870s, and because of her exceptional editorial abilities prepared Ellen White’s sermons for newspapers.

    In James White’s report on camp meetings in 1876 he lauded the favourable newspaper publicity “in nearly all parts of the United States” that he thought was worth more than ten thousand dollars. But some have missed the point of James’s appreciation. He was not referring to the value of his wife’s personal publicity. He stated specifically that it was the favourable exposure given to the Seventh-day Adventist Church, its “history, movement, and doctrine” that was valued at more than $10,000.2


    James White’s So-called “Cover

    James White is sometimes accused of a cover-up because of the following statement in the 1880 edition of Life Sketches: “Does unbelief suggest that what she writes in her personal testimonies has been learned from others? We inquire, what time has she had to learn all these facts? . . . And where is the person of superior natural and acquired abilities who could listen to the description of one, two, or three thousand cases, all differing, and then write them out without getting them confused, laying the whole work liable to a thousand contradictions? If Mrs. W. has gathered the facts from a human mind in a single case, she has in thousands of cases, and God has not shown her these things which she has written in these personal testimonies.

    “In her published works there are many things set forth which cannot be found in other books, and yet they are so clear and beautiful that the unprejudiced mind grasps them at once as truth. . . . If commentators and theological writers generally had seen these gems of thought which strike the mind so forcibly, and had they been brought out in print, all the ministers in the land could have read them. . . . And if they are not to be found in print, and are not brought out in sermons from the pulpit, where did Mrs. W. find them? . . . She could not have learned them from books, from the fact that they do not contain such thoughts. . . . It evidently requires a hundred times the credulity to believe that Mrs. W. has learned these things of others, and has palmed them off as visions from God, than it does to believe that the Spirit of God has revealed them to her.”3

    In 1880 when James White’s statement was printed, only a small fraction of his wife’s works had been produced.4 Examples of literary borrowing in her writings prior to 1880 are very few. To use James’s statement today as if he were writing in 1915 (the year his wife died) regarding Ellen White’s literary borrowings, is manifestly unfair.

    After James’s death, certain issues arose in Battle Creek wherein Ellen White acknowledged that she had letters from those distressed with the operation of the college. Further, she compared her situation to Paul’s when he responded to circumstances in Corinth after receiving letters from some of its members. When Paul, “an inspired apostle,” wrote his counsel, he responded on the basis of “the light which he had previously received. . . . The Lord had not given him a new revelation for that special time.”5

    When James White referred to “her published works,” he said “there are many things set forth which cannot be found in other books. . . . They are new to the most intelligent readers and hearers.” He did not claim originality for all her writings (that would be more than could be claimed for anyone, even Biblical writers!6). He simply drew attention to those writings that were original, to those “gems of thought” that were “beautiful and harmonious which cannot be found in the writings of others.” James White was neither ignorant nor dishonest.7


    The Up-and-Down Experience of Fannie Bolton

    The sad story of Francis (Fannie) E. Bolton would not be mentioned here except for the fact that critics still use her to cast a cloud over Ellen White’s integrity. Shortly after 28-year-old Miss Bolton was baptized in early 1888, she was enthusiastically recommended to Ellen White for employment. Although she knew relatively little about Mrs. White before joining her staff, she worked, on and off, as a literary assistant for about seven years. The files contain a long exchange of letters between Mrs. White and Fannie Bolton, as well as other correspondence between Fannie and others until her death in 1926.8

    Miss Bolton, a gifted writer with an artistic bent, seemed at first to be an ideal co-worker for Marian Davis.9 Soon, however, difficulties arose. After a few months, Ellen White wrote about her concern for Fannie: “I want her to recover from this nervousness . . . and in order to do this she must take time to rest the brain that the nerves may not be completely out of tune like our old organ. . . . I want you to get waked up to this matter. Do not be a creature of impulse.”10

    Because of Fannie’s nervous, unsettled temperament, Ellen White decided not to take her with her on speaking appointments: “Fannie is not the one to go with me [on trips]. It is too great a tax for her to take the discourses and to write them out. As soon as I came here they fastened upon her to get out articles for the paper, but after a little [time] I could not consent to it and again she feels so intensely that she becomes . . . much exhausted.”11

    Fannie Bolton’s nervous weakness made her “utterly exhausted” when she prepared some of Ellen White’s letters of reproof.12 In addition, she thought that she could make the letters better by substituting her words for Ellen White’s, leading Mrs. White to write: “I think Fannie feels that many of my expressions can be bettered, and she takes the life and point out of them.”13

    Not long after Fannie Bolton had been hired (June 1889), W. C. White, the overseer of Ellen White’s editorial assistants, concluded that Fannie could do her best work elsewhere: “I believe that Sister Fannie Bolton is much better qualified for work on a journal like the Pacific Health Journal, for in this she would have more occasion for original work, and it would not demand the accuracy which our work on the Signs must have.”14

    Was Fannie Bolton instructed carefully about her role as an assistant? Was she familiar with the way prophets received divine revelations? Did she work from a background of verbal inspiration rather than thought inspiration?

    In 1933 W. C. White and D. E. Robinson (another editorial supervisor) reviewed how she was instructed, emphasizing that “only Mrs. White’s thoughts were to be used” and only “her own words as far as grammatically consistent in expressing those thoughts.”15

    Editing another’s manuscripts was a pleasurable challenge to Marian Davis16 but not for Fannie. She soon felt that she was burying her own talent in editing someone else’s materials, and so she was released in 1891 to attend college at Ann Arbor, Michigan.17 Shortly after Fannie was released, she wrote a warm, congenial letter to Ellen White which included: “Dear Sister White, forgive me [for] all; I know you do. I do love you, and thank you for all your many acts of love toward me.”18

    Five times Ellen White endured this pattern of confrontation and Fannie’s confession of misrepresenting her, until Fannie finally left Mrs. White’s employ in May 1896. On her ocean voyage returning to the United State from Australia, Fannie wrote: “I know your prayers will follow me. Thank you again for your patience and kindness and mercy to me. I go home with much lighter heart than I could have done before this.”19


    Fannie Bolton’s WeaknessesWhat should we make of all this? On one hand, many letters reveal both Ellen White’s patience and concern for Fannie’s welfare. On the other, documentation indicates that Ellen White did not avoid confrontation when Fannie’s misrepresentations became apparent. Unfortunately, Fannie’s confessions, candid and forthright as they were, did not change her weaknesses.

    What were Fannie’s weaknesses that were at the bottom of her “fitful, skyrocket experience”?20

    In an 1895 letter to Dr. J. H. Kellogg, Mrs. White wrote regarding Fannie: “She has a temperament that is high as the skies at one moment, and the next is deep down in proportion as she was up.”21

    As Fannie clearly confessed (1892), “I mourn over the hardness of my heart in so long centring my thoughts upon myself and looking critically upon others.”22 Part of her criticism was that Ellen White took all the credit for her books and articles “when those who worked up the matter were not recognized. . . . that [Fannie’s] ideas were put into the books and papers, and yet sunk out of sight.”23 Her exaggerated claims as to how much she had “improved” the manuscripts with her own words became common talk in Australia. Sowing these seeds of untruth created discord and unrest, even among those who deeply valued Ellen White’s writings. This imperilled the legitimacy and integrity of Mrs. White’s ministry.24

    Fannie’s thirst for recognition and approval drove her to make many misrepresentations of how Ellen White’s articles and books were prepared. At a time when few people seemed able to understand the difference between verbal and thought inspiration, misleading “inside” information bordered on betrayal.25

    At the root of Fannie’s problems, other than her nervous, flighty, disposition and desire to be recognized, was her treatment of Ellen White’s writings as only a literary effort. Mrs. White wrote her in 1894: “In your mind they are too often placed on a level with common things; but the ideas, words, and expressions, which seem to you rather inferior, and which you regard as non-essential, may be the very things that should appear as they are, in their simplicity. . . . The writings given you, you have handled as an indifferent matter, and have often spoken of them in a manner to depreciate them in the estimation of others. . . . In changing, you would not improve, but would weaken and dilute with your supposed sparkling ideas.”26

    To Dr. J. H. Kellogg she wrote: “[Fannie] has represented my writings as being in need of taking all to pieces and doing up in another style. If this is the case the sooner I lay down my pen the better. The power of imagination is good, but when it leads to a high-flown strain that only creates emotion, I do not care for it to be mingled with my work.”27

    After Fannie Bolton returned to Battle Creek, Dr. Kellogg wrote in 1897: “Miss Bolton looks thin and is extremely nervous and hysterical. She has done some writing for me but I have not been able to make use of it. What she writes seems to exhibit the hysterical, nervous character which she shows in her manner. I think she is sick.”28

    Mrs. S. M. I. Henry, nationally recognized temperance leader and a convert to the Seventh-day Adventist faith,29 wrote to Ellen White in 1898 about her long-time friend, Fannie Bolton: “She has always been wilful and impetuous, and she has never had training of any sort which would help her to correct these things, so they have grown with her growth. . . . I have, as you express yourself, sometimes been fearful that her mind was not exactly well balanced in these later years.”30


    Fannie Bolton’s False Claims

    By 1900 Fannie Bolton had become convinced that she had the gift of prophecy, and had created “something of a sensation” at Battle Creek. During this time, she returned to her malicious ways (no doubt due in part to her unbalanced mind that had become known to those who knew her well) and told of how years before she had written out testimonies to people, such as to A. R. Henry, after only a few points from Ellen White. Further, she “spoke rather contemptuously” about The Desire of Ages, saying: “Do you know that Marian Davis wrote the most of that book, and that I also wrote a portion of it?”31

    When Marian Davis heard about Fannie’s wild assertions, she wrote to G. A. Irwin, president of the General Conference: “It is reported that the writing of a testimony for a prominent man in Battle Creek [A. R. Henry] was entrusted to one of Sister White’s former workers [Fannie Bolton], or that she was given matter for him, with instruction to fill out the points, so that the testimony was virtually her work.

    “I cannot think that anyone who has been connected with Sr. White’s work could make such a statement as this. I cannot think that anyone who is acquainted with Sr. White’s manner of writing could possibly believe it. . . . For more than twenty years I have been connected with Sister White’s work. During this time I have never been asked either to write out a testimony from oral instruction, or to fill out the points in matter already written. . . . From my own knowledge of the work, as well as from the statements of Sister White herself, I have the strongest possible ground for disbelieving that such a thing was done.”32

    In early spring, 1901, Miss Bolton wrote an open confession to “Brethren in the truth,” in which she acknowledged her misunderstanding of the purpose of Mrs. White’s prophetic ministry and of the “deadly work” her criticisms had caused.33

    Fannie Bolton’s later years were sad. She is quoted as saying that she “wrote Steps to Christ without any dictation or assistance from Mrs. White. It was her product, in toto, but was published as Mrs. White’s production.”34 The claim was totally false.

    Fannie Bolton was committed to the Kalamazoo State Hospital in February 1911, discharged one year later, and then recommitted in October 1924 for another year. She died at Battle Creek, Michigan, June 28, 1926. At the funeral, Fannie Bolton’s well-loved hymn, “Not I, but Christ,” was sung.35


    Influenced by Others?

    Throughout her ministry Ellen White had to contend with those who asserted that she reflected the gossip and bias of others, not divine revelation. While her husband James was alive, her enemies accused him of being the dominant influence on her.36 After his death, her son and counsellor, W. C. White, was often accused of exercising inappropriate influence, even by his brother Edson.37

    Ellen White responded to these charges, acknowledging the “unpleasant duty” to “reprove wrongs” but that she was “compelled by the Spirit of God” and not by other human beings.38


    Struggles of Uriah Smith

    In 1855, at the age of 23, Uriah Smith became editor of the church paper. His name remained on the editorial masthead until his death in 1903. Other than the Whites, not many have had more influence than Uriah Smith in developing Adventist thought. On two particular occasions he received warnings and pleadings from Ellen White to change his thinking and attitudes. The first occurred in 1882 while he was chairman of the board of Battle Creek College.39 The second circumstance that called for direct intervention from Mrs. White was his militant relationship to A. T. Jones and E. J. Waggoner and their presentations at the General Conference session of 1888.

    This usually gracious church leader had problems with these young and eloquent editors from the west coast. When Ellen White supported them, Smith was confused. Although he never fully capitulated to the emphasis on righteousness by faith as presented in 1888, nor to what he thought to be a change of position on the “law” in Galatians, his attitude became reconciled.40 Not often do people other than the parties involved have the opportunity to read sensitive letters between two old friends, two friends in disagreement, as we do to when reading the interchanges between Ellen White and Uriah Smith.


    Response to Physicians’ Questions in 1906

    For the most part, this interesting charge is contrary to fact; the rest of the charge is a misunderstanding. On March 30, 1906, during a troubled period in Battle Creek, the forces of Dr. J. H. Kellogg and A. T. Jones were arrayed against church leadership and, by association, against Ellen White. Mrs. White wrote a letter addressed “To Those Who Are Perplexed Regarding the Testimonies Relating to the Medical Missionary Work.” The letter was specifically addressed to Drs. J. H. Kellogg, David Paulson, and W. S. Sadler, Elders A. T. Jones, G. C. Tenney, and Taylor, Judge Jesse Arthur, and about a dozen others. She wrote: “I was directed by the Lord to request them and any others who have perplexities and grievous things in their minds regarding the testimonies that I have borne, to specify what their objections and criticisms are. The Lord will help me to answer those objections, and to make plain that which seems to be intricate.”41

    The questions that arrived were, for the most part, sincere.42 Many of them were caused by a faulty understanding of inspiration, expecting more from Ellen White than of Bible writers.43

    How did Mrs. White and her staff respond? Between April and October, 1906, she wrote more than thirty letters dealing with the questions that had been sent her. In addition to these letters, four articles were published in the church paper relating to these questions.44

    Accompanying the charge that she reneged on her “promise” to “answer these objections,” was the citing of another vision she had on May 25, 1906, in which she was “directed by a messenger from heaven not to take up the burden of picking up and answering all the sayings and doubts that are being put into many minds.”45 Some have assumed that Ellen White used this vision as an excuse for not fulfilling her previous commitment.

    The facts show that three-fourths of the letters written between April and October, 1906, were written after the vision of May 25. Ellen White and her assistants responded to those questions that could be answered with objective information; she did not promise that she would answer all the questions. She answered some, her assistants others. In responding to Dr. Charles Stewart, W. C. White wrote: “But that portion of the document addressed to her, which takes the form of an attack upon her integrity and her work, she will refer to her brethren to answer, because for many years she has been instructed that it is not any part of her legitimate work to answer the numerous and violent attacks which have been made upon her by her critics and the enemies of her work.”46

    Further, some questions can never be answered well enough to convince everybody. Some questions were “frivolous,” some were “straw men.” Ellen White appealed to the “elders of the Battle Creek church” to look beyond the human aspects of her writings to the message, to the content, not the container.47

    She wrote: “In response to the enemy’s work on human minds, I am to sow the good seed. . . . But those who are picking at straws had better be educating mind and heart to take hold of the grand and soul-saving truths that God has given through the humble messenger, in the place of becoming channels through whom Satan can communicate doubt and questioning. To allow images of straw to be created as something to attack, is one of the most unprofitable things that one can engage in. It is possible for one to educate himself to become Satan’s agent in passing along his suggestions. As fast as one is cleared away, another will be proffered. . . . I have written something on the meaning of the words, ‘I,’ ‘we,’ and ‘us,’ in the Testimonies. This point is, as it were a man of straw, set up in the imagination of some who have been sowing tares.”48


    Areas of Concern Involving the Files of Ellen White’s Writings

    The “Z” file. In the White Estate vault there are 120 file drawers containing about 50,000 pages of typewritten documents. For several decades two of those drawers were commonly referred to as the “Z” file. While accessible to responsible researchers, these documents were segregated from the general file to remind the staff that they dealt with especially personal matters.

    Over the years W. C. White and, later, Arthur L. White, placed in the “Z” file highly sensitive materials such as references to adultery and/or other difficult episodes that had potential to embarrass certain living individuals and family members. Ellen White counselled on several occasions against publishing the deficiencies of others, especially the leading workers: “The Lord by His power [through her writings] revealed the mistakes and errors that the brethren were committing, and those souls who had sincere love for God opened their minds and hearts to receive the light that was sent of God, and He forgave the mistakes they made, and through His great mercy cast their mistakes and errors into the depths of the sea. Now since God has thus covered their errors, who will presume to uncover them, and to present them to the world? Who has authorized anyone to present God’s chosen, adopted children to the world, clothed in a robe of darkness?”49

    Ellen White well knew the problems of misinformation caused by references removed from context.50 She did her best to protect others who had been falsely accused or maligned. In a letter to a prominent minister, she laid out the problem clearly: “It is possible to relate that which has happened in connection with the past experiences of the people of God, and so relate it as to make their experience assume a ludicrous and objectionable appearance. It is not fair to take certain features of the work and set them apart from the great whole. A mixture of truth and error may be presented in so doing.”

    Continuing in that letter, she wrote: “You have made public the errors and defects of the people of God, and in so doing have dishonoured God and Jesus Christ. I would not for my right arm have given to the world that which you have written. . . . You have given but a partial view; for you have not presented the fact that the power of God worked in connection with their labours, even though they made some mistakes. . . . God will charge those who unwisely expose the mistakes of their brethren with sin of far greater magnitude than He will charge the one who makes a misstep.”51

    The Board of Trustees in 1987 voted to discontinue this file and include all of its contents in the regular file. This decision was made in light of today’s climate of research and the passage of time in relation to the principals mentioned in the file. Further, the Board has voted to publish all of Ellen White’s available correspondence on a CD-ROM.


    Endnotes

    1. Christian Leadership, p. 59.

    2. Review and Herald, Oct. 19, 1876.

    3. Life Sketches, (1880 ed.), pp. 325-329. For whatever reason, when Life Sketches was reprinted in 1888, James White’s statement was not reprinted.

    4. In 1880 Ellen White’s major works included Testimonies 1-29 (known today as Testimonies, vol. 1 and most of vol. 2), Spiritual Gifts, vols. 1-4; and Spirit of Prophecy, vols. 1-3. James White, in 1880, estimated that his wife had “five thousand pages of her writings in the field.” Today, her published books total more than 20,000 pages, plus thousands of periodical articles in addition to thousands of additional pages in the form of letters and manuscripts.

    5. Testimonies, vol. 5, p. 65.

    6. See pp. 378, 379, 413.

    7. See Tim Poirier’s “Did James White Attempt a ‘Cover-up’ of Ellen White’s Literary Borrowing?”—Ellen G. White Estate Document, August 15, 1985.

    8. “The Fannie Bolton Story—A Collection of Source Documents (Updated, March, 1990),” Ellen G. White Estate, Washington, D.C.

    9. See p. 110.

    10. Letter 76, 1888, “The Fannie Bolton Story,” p. 1.

    11. Letter 66, 1889, Ibid., p. 2.

    12. Ibid., p. 8.

    13. Ibid., pp. 8, 9.

    14. Ibid., p. 2.

    15. “It was explained to Miss Bolton, as was made clear to other workers who shared a part in the copying and correcting of Mrs. White’s writings for publication, that the matters revealed to Mrs. White in vision were not a word-for-word narration of events with their lessons, but that they were generally flashlight or panoramic views of various scenes in the experiences of men, sometimes in the past, and sometimes in the future, together with the lessons connected with these experiences. . . .

    “Miss Bolton learned that the things revealed to Mrs. White were sometimes written out immediately after the vision, and that other things were not spoken of or written out till a long time afterward. . . .

    “In cases where paragraphs and sentences lost some of their power because of imperfect arrangement, Mrs. White’s secretaries were instructed to make transpositions, leaving out what was clearly a repetition, when preparing matter for the printer. . . . It was made emphatic that only Mrs. White’s thoughts were to be used, and also her own words as far as grammatically consistent in expressing those thoughts. In no case was the copyist given the privilege of introducing thoughts not found in Mrs. White’s manuscripts.”—Bio., vol. 4, pp. 238, 239.

    16. See p. 116.

    17. “The Fannie Bolton Story,” p. 29.

    18. Ibid., pp. 2, 3.

    19. Ibid., p. 71.

    20. Ibid., p. 53.

    21. Ibid., p. 59.

    22. Ibid., p. 5.

    23. Ibid., p. 23, 29.

    24. Many were the confessions from Fannie regarding the spreading of doubt about the integrity of Ellen White’s writings. In a lengthy letter in 1897 from Battle Creek, she wrote: “The personal testimonies that have seemed so harsh, so unkind, so unChristlike, now seem the most loving kindness. To think that God writes through you to me . . . why words cannot express my gratitude. That testimony I thought so cruel, is my treasure. Why have I persisted in being blind so long? . . . I meant to tell the truth; but the doubt, the suspicion, the magnifying of your literary faults and your editors’ literary excellences, caused me to leave a false impression, because of my own false but to me real conception of matters. . . . As to the testimony you sent of my feelings, faults, errors, and ignorance of my attitude, I say it is true, true to the core.”—Ibid., pp. 83, 85, 86.

    25. Fannie Bolton, later in 1901, spoke of her dissembling as “my rebellion.”—Ibid., p. 103.

    26. Ibid., pp. 20, 21.

    27. Ibid., p. 59.

    28. Ibid., p. 73.

    29. See pp. 409, 517.

    30. Ibid., p. 89.

    31. Ibid., pp. 90, 91.

    32. Ibid., p. 91. Ellen White’s letter to G. A. Irwin at that time expands on Fannie Bolton’s relationship with her as an editorial helper, pp. 92-96.

    33. Anyone interested in Miss Bolton’s thoughtful review of her relationship with Ellen White should read her entire statement of confession. At times, some have lifted paragraphs from this confession to challenge Mrs. White’s own statements regarding her relationship with Fannie. In so doing they misrepresented Fannie Bolton as well as Mrs. White. She referred to the damage that her criticisms had caused: “The influence of what I had told others . . . began its deadly work. One minister left the truth and spread far and wide my words of information, and great trial come [sic] upon the Australian brethren. . . . This work I have done among my brethren and some outsiders; but God has at last found me in a place where He could open the true principle upon which His work stands vindicated and infallible, and which eliminates all my objections, clears up my difficulties, and gives me a new gift for which to praise His glorious and terrible name. I now wish to make all the reparation possible in counteracting the influence I have disseminated. . . . I must say I was deceived in regard to myself. I did not know what was ruling me. I did it ignorantly and in unbelief.”—“The Fannie Bolton Story,” pp. 102-106.

    34. The Gathering Call, Sept. 1932, pp. 20, 21. For an examination of this charge, see Nichol, Ellen G. White and Her Critics, pp. 481-485. See pp. 444, 445 for the background in writing Steps to Christ, noting that some of the text material was written before Miss Bolton joined Mrs. White’s staff.

    35. Review and Herald, Aug. 5, 1926.

    36. Selected Messages, book 1, p. 26.

    37. See Bio., vol. 5, p. 335.

    38. “God has been pleased to open to me the secrets of the inner life, and the hidden sins of His people. The unpleasant duty has been laid upon me to reprove wrongs and to reveal hidden sins. When I have been compelled by the Spirit of God to reprove sins that others did not know existed, it has stirred up the natural feelings in the hearts of the unsanctified. . . . Some are ready to inquire, Who told Sister White these things? They have even put the question to me, Did anyone tell you these things? I could answer them, Yes; yes, the angel of God has spoken to me. . . . For the future, I shall not belittle the testimonies that God has given me, to make explanations to try to satisfy such narrow minds, but shall treat all such questions as an insult to the Spirit of God. . . . He has laid upon me burdens of reproof that He has not given to any other one.”—Testimonies, vol. 3, pp. 314, 315; see also Ibid., vol. 5, pp. 65, 683-687. For a review of many of these charges that Ellen White was influenced by others in her testimonies, see Nichol, Critics, pp. 487-515.

    39. Smith shared his frustrations with D. M. Canright who used these letters in his forthcoming attack on Ellen White. See Eugene F. Durand, Yours in the Blessed Hope, Uriah Smith (Washington, D.C.: Review and Herald Publishing Association, 1980), pp. 286-288.

    40. Ibid., pp. 252-269.

    41. Letter 120, 1906, cited in Bio., vol. 6, p. 90; see pp. 89-103 for a contextual study of this period.

    42. For a review of some of the questions, see Ibid., pp. 92-103.

    43. See pp. 16, 120, 173, 375, 376, 421 for problems that arise when the concept of verbal inspiration controls one’s study of inspired writings. For example, Ellen White wrote to young Dr. Paulson regarding his misunderstanding of how divine inspiration works in the writings of the prophet.—Selected Messages, book 1, pp. 24, 25.

    44. Review and Herald, July 26, Aug. 9, 30, Sept. 6, 1906; information supplied by Tim Poirier, Ellen G. White Estate.

    45. Manuscript 61, 1906, cited in the Paulson Collection, pp. 66-68.

    46. Letter from W. C. White to C. E. Stewart, June 9, 1907. White Estate Correspondence File.

    47. See pp. 26, 518.

    48. Letter 244, 2906, cited in MR, vol. 12, pp. 87, 88. Ellen White answered this question regarding the occasional use of “I,” “we,” and “us,” in her writings (some implying that others were influencing her) in a letter to Dr. C. E. Stewart, on June 13, 1906. See Spalding and Magan’s Unpublished Manuscript Testimonies, (Graham, Wash.: Cornerstone Publishing, 1992), pp. 467-470.

    49. Ms 27, 1894, cited in MR, vol., 5. pp. 286, 287. In that same 1894 manuscript, she also wrote: “Does it seem fitting that finite men, who have the benefit of their experience in order that they might be enabled to shun the mistakes and failures they may have made, and have had the blessing of the divine illumination these chosen men of God have received, so that they were enabled to overcome by the blood of the Lamb and the word of their testimony, should present these saints of God as though they were clothed in filthy garments? God forbid.”

    50. See pp. 394-405.

    51. MR, vol. 5, pp. 283-286. See Letter 32, 1901, cited in Bio., vol. 5, p. 48.

     

    Robert B Matheson

    The Urantia Book... ITS A CULT...
    http://www.letusreason.org/Cults17.htm

    The Urantia Book
    http://en.wikipedia.org/wiki/The_Urantia_Book


    http://en.wikipedia.org/wiki/The_Urantia_Book#Comparison_to_Christianity

    Some differences with Christianity include:[7][15][14]

    Jesus' crucifixion is not considered an atonement for the sins of humanity. The crucifixion is taught to be an outcome of the fears of religious leaders of the day, who regarded his teachings as a threat to their positions of authority.

    God is never wrathful or angry. He is a personality entirely motivated by Father-like love.

    Jesus is the human incarnation of "Michael of Nebadon," one of more than 700,000 "Paradise Sons" of God, or "Creator Sons." Jesus is not considered the second person of the Trinity as he is in Christianity. The book refers to the Eternal Son as the second person of the Trinity.

    Jesus was born on earth through natural means of conception instead of a virgin birth.

    Jesus did not walk on water or perform some of the miracles that are attributed to him in the Bible.

    Jesus commissioned twelve women (and later more) as religious teachers, who were permitted to travel about with Jesus and his apostles on their preaching missions.

    Jesus rose from the dead in a "more glorified form", reflective of a transitional state between material and spiritual existence known as "morontia". As with all mortals, his physical body was subject to decomposition, but celestial beings removed his body from the tomb for the dissolution of his remains through a process of "accelerated time".

    The book states that Jesus may return to the world many times. Christian eschatology doctrines such as the Rapture, where Jesus returns to take faithful believers to heaven and leaves behind unbelievers for tribulation, are not supported.

    [EDITORS NOTE:  Jesus spirit returned as Martin Luther King - as received in a vision by Dee Finney in 1991]

    What is the Urantia book?
    http://www.gotquestions.org/urantia-book.html

    Question: "What is the Urantia book?"

    Answer: The Urantia Book was supposedly dictated to a Chicago psychiatrist named W.S. Sadler from 1934 to 1935 by a man who spoke in his sleep on behalf of alien super-mortals called revelators. Sadler formed a group to discuss these revelations, from which the Urantia Foundation was formed in 1950. The Urantia Foundation began publishing the Urantia Book in 1955. Although there is no official religion based upon the Urantia Book, there are groups, like the Jesusonian Foundation, who teach others what is contained in the Urantia Book.

    It is difficult to summarize the Urantia Book, as it encompasses many subjects and ideas, from science to politics, from philosophy to history. It is divided into four parts: Part I: The Central and Superuniverses; Part II: The Local Universe; Part III: The History of Urantia; Part IV: The Life and Teachings of Jesus. Consider a few of the teachings found in this book:


    * The cosmos is divided into seven concentric rings, the center ring being the Isle of Paradise, where God resides.

    * The Urantia Book supersedes the Bible as the ultimate source of truth.

    * God exists in three separate trinities: the existential Paradise Trinity, the experiential Ultimate Trinity, and the experiential Absolute Trinity.

    * God is known as the Universal Father and is the father of all humanity.

    * Jesus Christ is one of many Creator Sons.

    * Perfection is attained by continually seeking goodness over the course of many lifetimes, on many different planets.

    Obviously, this book and its adherents are not representative of biblical Christianity; not by any stretch of the imagination. The Urantia Book is very similar to Mormonism and Christian Science beliefs, and little, if anything found within its pages, is scriptural. Consider the following, in contrast to the examples listed above: The Bible is our one authoritative source for truth (Acts 17:11; 2 Timothy 3:16-17), not writings of spirits or aliens (Galatians 1:8); Jesus is not merely an example of God, but rather is the One in whom the Godhead fully dwells, and is a part of the Trinity Himself (Colossians 2:9); man only lives once, not many times, before He faces eternal judgment from God (Hebrews 9:27); salvation does not come through anything that humans can do but is a gift from God (Romans 3:28; Ephesians 2:8-9).

    Recommended Resource: Jesus Among Other gods by Ravi Zacharias.

    ---------------------------------------------------------------------------------------------------------------------------------------------------------------

    October 19, 2008 at 2:45pm
  • Michael Forest Not sure where to even begin with this Reply, but to be totally honest as a firm believer of Urantia book( AND the bible btw),i do sometimes wonder myself if Urantia may be a cult, and based on what iv'e seen so far, i highly doubt it, and sorry but writings like this are not very convincing to me,and also bear in mind that what we read in the bible today is far from the scripture that was originally written, Unfortunately it has passed through too many human hands, and if you actually knew just a small fraction of what Urantia was actually saying you would realize that it's not so different from christianity, just a bit more COMPLETE! and furthermore, as i know nothing of christian science, what i can say is that Urantia is not at all like mormonism,unless of course you see them both as cults, i guess it's all in your point of view,well anyway iv'e studied religion for going on 23 yrs and thats my opinion on the topic and btw as far as i can tell Urantia book does not discredit the bible, or any other belief for that matter,it simply ties it all together and makes life much more peaceful, maybe we should all read Urantia, cult or not,maybe the world would be a better place to live for all of us

    October 22, 2008 at 8:27pm
  • Robert B Matheson if you think this RE:Urantia book does not discredit the bible... All I can say then is that you really do not understand the bible. because the UB clearly teaches against the bible and the Jesus of the UB is NOT the Jesus of the bible...


    its about space aliens

    Your world, Urantia, [Earth] is one of many similar inhabited planets which comprise the local universe of Nebadon. This universe, together with similar creations, makes up the superuniverse of Orvonton, from whose capital, Uversa, our commission hails. Divine Counselor
    The URANTIA Book, Page 1

    P845:4, 75:7.4 Long before Adam and Eve left Jerusem, their instructors had fully explained to them the consequences of any vital departure from the divine plans. I had personally and repeatedly warned them, both before and after they arrived on Urantia, that reduction to the status of mortal flesh would be the certain result, the sure penalty, which would unfailingly attend default in the execution of their planetary mission. But a comprehension of the immortality status of the material order of sonship is essential to a clear understanding of the consequences attendant upon the default of Adam and Eve.

    P845:5, 75:7.5 1. Adam and Eve, like their fellows on Jerusem, maintained immortal status through intellectual association with the mind-gravity circuit of the Spirit. When this vital sustenance is broken by mental disjunction, then, regardless of the spiritual level of creature existence, immortality status is lost. Mortal status followed by physical dissolution was the inevitable consequence of the intellectual default of Adam and Eve.

    The Only Begotten Son of God, in the URANTIA book is a mute subject. They present a different Jesus from the Bible, though they may quote the Bible He is not the same Jesus as the Bible’s. Prior to His Earthly life, Jesus’ real name was Michael of Nebadon. Jesus perfected his divinity by seven incarnations among various creatures of the Universe. His seventh incarnation on Urantia as Michael of Nebadon (p. 1323) “Our Creator Son (another Order of beings) is the personification of the 611, 121st original concept of infinite identity of simultaneous origin in the Universal Father and the Eternal Son........


    “The Michael of Nebadon is the ..only-begotten Son’ personalizing this 611, 121st universal concept of divinity and infinity, ” (p.366 ). Jesus (Michael) is the Son of the Son of God and the Father in the sense that when these two beings had a simultaneous original thought for the 611, 121st time, Jesus (Michael) was begotten.”........


    Jesus (they refer to him by his real name Joshua ben Joseph) is the 7th incarnation of Michael of Nebadon, the 611, 121st Creator Son of God. He is attributed to be the creator of this sector (local) of the Universe “It was scarcely a million years subsequent to this epoch that Michael of Nebadon, a Creator Son of Paradise, selected this disintegrating nebula as the site of his adventure in universe building.” So begins the story of Urantia.

    The book teaches that the eternal Father-Creator created the Eternal Son and the Infinite Spirit, and yet it claims they exist eternally. Their theology is similar to the Gnostic cults, “Proceeding from this creation, he “down stepped himself further in the creation of many additional divine personalities, less than absolute, more and more nearly approaching the finite” (Basic Concepts, p, 2).


    Its not possible to create an "Infinite Spirit"... this would mean its STILL BEING CREATED because its an "Infinite:"

    The Urantia Book... ITS A CULT...
    http://www.letusreason.org/Cults17.htm

    ...... “ The Father in Paradise did not decree, demand, or require the death of his Son. All of this was man’s doing; not God’s” (p. 2002).

    The whole Christian religion is repudiated in one sentence: “The cardinal religious ideas of - inspiration, revelation, propitiation, repentance, atonement, intercession, sacrifice, prayer, confession, worship, survival after death, sacrament, ritual, ransom, salvation, redemption, covenant, uncleaness, Purification, prophesy, original sin they all go back to the early times of primordial ghost fear.” (p.1005) The bodily resurrection of Jesus Christ from the dead is denied. “His material or physical body was not part of the resurrected personality. . . the body of flesh m which he lived . . . was still lying there in the sepulchre.” p. 2021, 2023, 2024 - 1313. )

    http://urantiabook.org

    you assume that the bible has been corrupted over time. No evidence exists to support your views....

    As shown the jesus of UB is CLEARLY NOT the Jesus of the bible.. you cannot follow both...

    1Co 10:21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.

    I urgew you to read the article from the link...
    October 25, 2008 at 9:23am
  • Michael Forest ok so maybe your a bit more involved in the bible than myself....thats cool....its all good!....we dont argue anything...we just talk to each other....welcome to urantia group!
    November 21, 2008 at 4:37pm
  • Annette Johnson come on... the the ub quotes the bible all the way through.. get a grip.. of course one can follow both,, one just does have to agree with ALL the bible.
    why does everything have to be either or???for or against????????

    the ub can only be a cult if people make it one,,, but it will be a cult directly against the ub's teachings so it would be a sham cult.
    December 4, 2008 at 5:56am
  • Alisa Brown Steady I disagree about TUB being a cult. TUB does not have any 'cult' attributes. I think it's classified as a cult because it's not mainstream.

    I've studied cults (before TUB), and while studying TUB have pondered whether or not it's a cult - and have come to a solid conclusion that it's not.

    But that determination is a personal journey that everyone SHOULD go through. You can't just accept anything because someone says it's true.

    A person needs to make his or her own determination.

    And whatever decisions a person comes to - whether they determine TUB is a cult, or not - is all part of the human experience.

    December 27, 2008 at 9:25am
  • Gideon Davidson Today's cult is tommorow's mainstream... maybe. Let's remember that this is how Christianity started out, though it is luckily for us interested in the Urtantia Book that we live in relatively far more tolerant times. For me it expands what is taught in the Bible into areas that I am very hungry to know about, but would reach pretty erroneous conclusions if left only to my own devices.

    I have been studying religion for a good many years and whilst someone might make a cult based around the UB, as a text in itself it makes no sense to me to call it that.

    for me there is just too much goodness, wisdom and (to mhy mind) truth in the UB to dismiss it like that. Of course, I may well be barking up the wrong tree... but it all makes sense to me. As others say here, though, ultimately it's a personal thing, and we all have to decide for ourselves what it means.
    January 15, 2009 at 6:00am
  • Robert P Aponte The UB complements the Bible. It does to the Bible, Spirituality & Religion what the Hubble telescope has done for Astronomy (Cosmology)...opened up our eyes to what we couldn't see from our "stunted" position here on Urantia (earth). As Jesus said (& I paraphrase), Let those who have eyes, see & those who have ears, hear.

    Do U honestly think God stopped talking to us 2,000 years ago? If U do U missed Luther's reformation among other "revelations".

    Wake up, smell the coffee, God loves us & wants us to know more. God's way of doing things is "evolutionary" & every once in awhile He gives us a "kickstart" 2 get us back on "track." If the Bible were the "only" answer then this world should not b in the mess it is. READ, READ, READ!!! Don't have contempt prior to investigation. Open Your Mind. That's why it was given to you.
    January 16, 2009 at 6:08pm
  • Rhonda Richardson Robert, I wrote you a reply but it ended up as a new topic. Please see my response under "Is it a cult?"
    January 18, 2009 at 5:20pm
  • Tim B. Williams As most readers of the Urantia Book love to state, truth is found in it and serves to compliment the Bible. All readers of the UB must also be willing to accept truth as taught in every other religion as well, or they themselves are hipocrates. I am an avid reader of the UB, but to all who read it they must be willing to listen to the Holy Spirit/Holy Ghost/Spirit of Truth to learn truth. I don't mean just to think you know what something means, but to actually know it through study and pondering. Much of the words of the UB, Bible, Torah, Koran, Book of Mormon, can be easily construed to support many differing points of view, but ultimately it is the Spirit of Truth that teaches us how tidbits of truth we find fit together to form a whole, encompassing both our lives here, and also all Eternity.

    I come from a "Mormon" LDS point of view and it amazes me how much people in general fear truth which comes from sources outside their own religion. I say this for all religions, including my own. Fear of the unknown pitfall that will take our souls down a road to destruction isn't real. Evil exists, and always will, but good is good, right is right, and they will never lead one to evil. This Holy Spirit which teaches all things is the guarantor to all, that trust in God and the pursuit of truth will eventually lead us all to the same destination, despite superficial appearances to the contrary.

    In the end, religion is a primar to the understanding of how one can learn truth for oneself. Once this is done, religion becomes a personal pursuit in the understanding of Truth. It becomes a one-on-one association between God and you. Ultimately we all progress together to exhaltation/perfection/presence of God, but truth can only be understood on a personal level and in each mind. Hence our current lowely state of mortality. Our Father, God, gives us the opportunity to pursue truth in our own way and in our own time. We help each other along that path, but no one can make someone understand truth, hence the conflict of religion in this world. If we could understand and accept this, we'd realize all religions, unfettered from evil acts of individuals, are all working toward the same goal.

    Just my thoughts.
    January 19, 2009 at 1:46pm
  • Taylor Payne I really like what you said, Tim. And I believe that all major movements start as a cult, so what would it matter if it was? I honestly don't care what anybody calls because I do believe I've found the truth. So thats what I'll call it if anyone asks me from now on, The Tr
  • February 4, 2009 at 4:01pm
  • Robert B Matheson may I suggest the book

    alien intrusion
    http://www.alienintrusion.com/main.html


    February 5, 2009 at 3:15am
  • Robert B Matheson God does not grant us that option

    RE:of course one can follow both

    1Co 10:21 You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons.

    Mt 10:37 “Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me;
    Mt 10:38 and anyone who does not take his cross and follow me is not worthy of me.

    Dt 6:5 Love the LORD your God with all your heart and with all your soul and with all your strength.

    Mt 22:37 Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’

    God want to be first before anyone or anything. failing to make a decision is making a decision against God..
    February 5, 2009 at 4:02am
  • Robert B Matheson You said
    As most readers of the Urantia Book love to state, truth is found in it and serves to compliment the Bible. All readers of the UB must also be willing to accept truth as taught in every other religion as well, or they themselves are hipocrates

    Question
    Do they accept this truth that christianity teaches???

    Jesus clearly taught that He ALONE is the only way to be saved. Those outside of Christ are lost. Those rejecting Christ are lost. No other faith brings salvation. See Acts 4:12; John 14:6; John 3:17-18; John 3:36; John 5:24; John 6:29,35,53,56; John 8:24; John 10:9; John 12:48; John 15:4; 1 Tim 2:5; 1 John 4:9; Matt 17:5; Mark 9:7; Luke 9:35... Listen to Him!.. 1 Thess 4:8; Heb 10:29; Acts 3:23; 1 John 5:12;

    LDS jesus V Christian Jesus
    http://onlychristianity.blogspot.com/2008/08/lds-jesus-v-christian-jesus.html
    February 5, 2009 at 4:18am
  • Tim B. Williams Yes, Robert, I verily believe that those who truly read to glean truth from all religions come to understand that Jesus Christ, or whatever title he goes by, is the only way back to the Father. The Urantia Book states in many places that such individuals, Jesus in our case, they alone make it possible for our return. I also believe that the "Atonement" wasn't part of the Urantia book authors charter, and like so many things, left out because it would have taken too much space to detail appropriately. That doesn't mean it didn't occur.

    In this way, other religions contain more truth than the UB, because they attempt to detail his purpose beyond the UB charter. I also believe that the "Atonement" is a gift freely given, but must be accepted as well. It will not be forced upon anyone. Ultimately this "Atonement" will be used by ourselves for eons to come, and if someone doesn't know about it now, they will have the opportunity to learn and accept Jesus and his "Atonement" at some later point.

    But "Yes", I believe in Jesus and his goal to make it possible to return to the Father. He is the only one that we must look to. The UB states this, our scriptures state this. Even other religions understand or accept someone central to their plan, although they fail to perceive him. His all encompassing, love encircled, and example driven call to "Come, follow me" shows us he understood his purpose and invites all to lean upon his care and trust his love and guidance in their lives.
    February 5, 2009 at 8:58am
  • Robert B Matheson Let me put it simply as I can. The Urantia Book was inspired by demons. One cannot follow both books / teachings. The alone is the complete word of God
    February 5, 2009 at 9:54am
  • Tim B. Williams What? Not an open-minded comment. As I stated before:

    "It amazes me how much people in general fear truth which comes from sources outside their own religion. I say this for all religions, including my own. Fear of the unknown pitfall that will take our souls down a road to destruction isn't real. Evil exists, and always will, but good is good, right is right, and they will never lead one to evil."

    As Jesus himself told Ether, a prophet who lived millennia ago stated:

    "And whatsoever thing persuadeth men to do good is of me; for good cometh of none save it be of me. I am the same that leadeth men to all good; he that will not believe my words will not believe me—that I am; and he that will not believe me will not believe the Father who sent me. For behold, I am the Father, I am the light, and the life, and the truth of the world."

    No evil thing would ever write a book encouraging readers to learn of Christ, believe in Christ, and trust in Christ. That is fear and fear only to espouse such an idea.

    February 5, 2009 at 10:08am
  • Robert B Matheson You really need to post where you're quotes are come from

    Book of Mormon Ether 4:12

    First of all I reject the Book of Mormon and I reject Mr Smith but that is a different topic..

    2) I do not speak from fear but facts. the UB book is demonic..

    3) you assume the UB book has truth about Christ.

    4) The UB tells lies about Christ.

    I really suggest you use the links I posted
    February 5, 2009 at 2:43pm
  • Tim B. Williams Thanks Taylor. You know, personally I'm sick and tired of the worn out, overused title of "Cult". Has anyone ever looked it up?

    On Webster.com it states:
    1: formal religious veneration : worship
    2: a system of religious beliefs and ritual ; also : its body of adherents
    3: a religion regarded as unorthodox or spurious ; also : its body of adherents
    5 a: great devotion to a person, idea, object, movement, or work (as a film or book)

    Well, let's see, that would mean any and all religions are cults. You can always tell Christian fanatics right off the bat because they use the word "Cult" to signify anything resembling the definition of "3". Somehow, I'm guessing they want you to mistakenly think they are calling you a member of the "Occult", which is a misused word, meant to define devil worship. In reality "Occult" is a word meant to define a covering, or an occultation, like when the moon covers the Sun during an eclipse.

    So basically, all religions are "Cults". It only has a bad connotation if you don't think of your religion as a "Cult". ;-)

    Just some thoughts. Enjoy!

    February 5, 2009 at 3:06pm
  • Robert B Matheson the word "cult" can have different meanings. it does not exclude the meaning I have used it in proper context. People who are in cults like to dance around the meaning of the word to exclude the meaning in proper context given to them. it does not change the fact that they are in a cult. Sadly they become blinded to errors they falsely believe came from God and get defensive about the meaning of the word even excluding the proper context applied to them...
    February 6, 2009 at 3:22am
  • Karo Kanye Akamune @Robert Matheson. My brother, we have all heard your position. we r not interested in arguing with anyone. we understand that it is within your God-given privileges to express your beliefs and/or viewpoints. this you have clearly done. and we thank you!

    so many lives have been positively impacted and transformed by the teachings of the Urantia Book. and this revelation continues to do so and much more. Men n women now find it easy to adore n love God. men n women world over now experience true, selfless love n respect for others: whites, blacks, chinese, indians, Jews (or Judaists), Christians, Moslems, Hindus, etc.... Thanks to the teachings of the UB. testimonies continue to pour in - changed lives! abounding fruits of the spirit! solid faith in God! selfless love, loving service! faith in eternal security! clear understanding of the Fatherhood of God n the brotherhood of humankind! understanding that this universe is friendly! ETC, ETC...

    urantia book readers do not argue. our cry is: "spread the wake of love, as you pass by". love is the desire to do good to others. love is light. love is dogged faith in the realities of the Father and his vast, vast family - universe upon universes. love is faith in the Father - seeking His will & His way. love is constant conversation with God... The teachings of the UB helps many people around d world to WALK IN LOVE - practically. and no one can take this from them. I wish you well in your journey..
    February 6, 2009 at 9:08am
  • Robert B Matheson Who says I am arguing?

    Tell me please by WHO's standards do you measure this "positive impact". Not God's, God cannot tell lies and the Urantia Book is full of lies. true love is never based on lies

    Satan the true author of the book really does not care by WHO's standards you go by as long as it's not God's. As long as you follow his poison. Satan twists the truth of God to suit his own needs.

    Love and brotherhood is very good BUT it MUST be based on the truth and God's way if not you will lose...

    NIV
    2Ti 3:5 having a form of godliness but denying its power. Have nothing to do with them.

    Pr 14:12 There is a way that seems right to a man, but in the end it leads to death.


    February 6, 2009 at 10:07am
  • Robert B Matheson Tell me please do you support the UB teaching on Racism? or Eugenics

    “. . . in making these presentations about God and his universe associates, we have selected as the basis of these papers more than one thousand human concepts representing the highest and most advanced planetary knowledge of spiritual values and universe meanings.” (0:12.11)

    “I portray the reality and truth of the Father’s nature and attributes with unchallengeable authority; I know whereof I speak.” (A “Divine Counselor,” alleged celestial author of Papers 1 through 9 of The UB, 1:7.9)

    The UB “. . . the truth never suffers from honest examination . . . .” (153:2.11); and: “The modern age will refuse to accept a religion which is inconsistent with facts . . .” (195:9.5).

    “farseeing and forward-looking men and women of spiritual insight who will dare to construct a new and appealing philosophy of living out of the enlarged and exquisitely integrated modern concepts of cosmic truth, universe beauty, and divine goodness” (2:7.10).

    On Racism

    Black-skinned peoples are intellectually inferior to their white counterparts, according to The UB’s anthropological section. About one-half-million years ago, so Paper 64 tells us, the “Sangik” family (a tribe of hominids) inexplicably produced children of six different skin colors (red, yellow, blue, orange, green, and “indigo” or black), who became the “ancestors of the six colored races of Urantia” (64:5.2). The modern Caucasian (Paper 80) and Mongoloid (81:4.7) classes are supposedly descended from the superior (“primary”) red, yellow, and blue races, while the Negroid (81:4.8) stock stems from the inferior “secondary” (orange, green, indigo) races. The UB is rife with statements that denote the inferiority of black ethnic groups. Below are just a few:

    “The earlier races are somewhat superior to the later; the red man stands far above the indigo— black—race.” (51:4.2)

    “The green race was one of the less able groups of primitive men, and they were greatly weakened by extensive migrations in different directions. . . . The green race split into three major divisions . . . . The southern nation entered Africa, where they destroyed their almost equally inferior orange cousins.” (64:6.17,18)


    “As the red men were the most advanced of all the Sangik peoples, so the black men were the least progressive.” (64:6.25)

    “The indigo race was moving south in Africa, there to begin its slow but long-continued racial deterioration.” (78:3.7)

    “Even such inferior races as the African Bushmen . . . .” (103:3.1)

    The UB even holds the Christian church at least partly responsible for the lack of sufficient “progress” toward the elimination of “inferior” racial stock. The following passage reads as though it could have been pulled straight from the speech notes of a Grand Wizard at a Ku Klux Klan rally:

    “The church, because of overmuch false sentiment, has long ministered to the underprivileged and the unfortunate, and this has all been well, but this same sentiment has led to the unwise perpetuation of racially degenerate stocks which have tremendously retarded the progress of civilization.” (99:3.5)

    The idea of racial supremacy was gaining popularity at the time of the Social Darwinist movement of the 1930s, but has been rendered untenable today through genetic research. Such emotive terms as “backward,” “inferior,” and “racial deterioration” reveal the prejudices of the UB authors. The Bible, on the other hand, knows nothing of racial supremacy, but instead says that in the church “there is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28; NIV). Moreover, the principle of boasting in one’s racial heritage is inconsistent with Christian virtues (Philippians 3:3-7). Furthermore, in stark contrast to the supposed six “Sangik” races that appeared and dispersed throughout the world, the Bible attests that God “made from one blood every nation of men to dwell on all the face of the earth” (Acts 17:26). Modern science seems to agree with the biblical perspective rather than The UB’s apparent contrived derivation of early twentieth-century racism.

    http://www.ubhoax.org/uploads/ub10_others.pdf

    February 11, 2009 at 8:27am
  • Tim B. Williams Your comments regarding race in the UB are valid, however, the words are easily misunderstood if you don't consider the entire context of the papers.

    For instance, just taking one overall topic for lack of time, each race has strengths and weaknesses as detailed quite abundantly. Many blue races died off or we're killed off because of their inferior traits. Some races were absorbed by other races. Keep in mind, sometimes inferior cultural traits become so ingrained that they become synonymous with the race itself. All humans, in general, are close to the same intellectual capability, however culture, tradition, keep many races locked into self-defeating and in some cases, extinction driven paths. That doesn't mean they cannot overcome these obstacles, but the Urantia Book shows over and over again how races have isolated each other, and only when they mix do they fully appreciate each others strengths. It also states that more admixing of races has occurred in the past, now 160 years, than the past several thousand combined.

    So, overall, if all races are given equal access to knowledge and truth, they can and will rise above their backward traits. Overall though, we ultimately progress or digress together. Now that we are a more united world than ever before, it is imperitive that we learn this lesson well and help our fellow men progress with us or we will surely digress together.

    Enjoy!
    February 12, 2009 at 4:18pm
  • Robert B Matheson You got to be kidding me... it seems you agree with the UB's teachings on Racism you just soft peddle it... are you going to agree with the UB's teachings on Eugenics as well?.. So much for the UB's brotherhood of all men. I guess its brotherhood just as long as you are not inferior, if so we might apply a little bit of Eugenics....

    I highly suggest reading what the UB has to say on Eugenics
    http://www.ubhoax.org/uploads/ub10_others.pdf

    On Eugenics

    According to The UB, mankind would be better off if they eliminated inferior and unfit individuals through a program called eugenics, involving coercive sterilization and selective breeding. Listen to how casually The UB authors entreat us with what they consider to be the “normal” and “acceptable” course of action for dealing with those individuals regarded as “defective”:

    “These six evolutionary races are destined to be blended and exalted by amalgamation with the progeny of the Adamic uplifters. But before these peoples are blended, the inferior and unfit are largely eliminated. The Planetary Prince and the Material Son, with other suitable planetary authorities, pass upon the fitness of the reproducing strains. The difficulty of executing such a radical program on Urantia consists in the absence of competent judges to pass upon the biologic fitness or unfitness of the individuals of your world races. Notwithstanding this obstacle, it seems that you ought to be able to agree upon the biologic disfellowshiping of your more markedly unfit, defective, degenerate, and antisocial stocks.” (51:4.8)

    “The early development of a normal world is greatly helped by the plan of promoting the increase of the higher types of mortals with proportionate curtailment of the lower. And it is the failure of your early peoples to thus discriminate between these types that accounts for the presence of so many defective and degenerate individuals among the present-day Urantia races.” (52:2.9)


    “. . . most worlds seriously address themselves to the tasks of race purification, something which the Urantia peoples have not even yet seriously undertaken. . . . It is the false sentiment of your partially perfected civilizations that fosters, protects, and perpetuates the hopelessly defective strains of evolutionary human stocks.” (52:2.10,11)

    “It is neither tenderness nor altruism to bestow futile sympathy upon degenerated human beings, unsalvable abnormal and inferior mortals. There exist on even the most normal of the evolutionary worlds sufficient differences between individuals and between numerous social groups to provide for the full exercise of all those noble traits of altruistic sentiment and unselfish mortal ministry without perpetuating the socially unfit and the morally degenerate strains of evolving humanity.” (52:2.12)

    The UB is not even the least bit ashamed to use the term “eugenics” when recommending an appropriate curriculum for the education of our youth:

    “Civilization is in danger when youth neglect to interest themselves in ethics, sociology, eugenics, philosophy, the fine arts, religion, and cosmology.” (111:4.4; emphasis added)

    The UB is also in favor of a program known as race amalgamation, whereby all the racial strains are to be intermingled through cross-breeding, thereby eliminating the “negative” aspects of the “inferior” races. But the UB authors see a eugenic “obstacle” to this “solution”:

    “If the present-day races of Urantia could be freed from the curse of their lowest strata of deteriorated, antisocial, feeble-minded, and outcast specimens, there would be little objection to a limited race amalgamation. And if such racial mixtures could take place between the highest types of the several races, still less objection could be offered.” (82:6.4)

    “As long as present-day races are so overloaded with inferior and degenerate strains, race intermingling on a large scale would be most detrimental, but most of the objections to such experiments rest on social and cultural prejudices rather than on biological considerations.” (82:6.7)

    The pseudoscientific concept of eugenics is rooted in the theory of biologic evolution and is the stepchild of racial-ethnic superiority, intended to be carried out on a universal scale. In contrast, the Bible declares that man is created by God in God’s image and likeness (Genesis 1:27; James 3:9), and makes no distinction in this regard on the basis of intellectual capacity. It is only sin which makes mankind “defective,” and there are no racial or social classes that are genetically more predisposed to degeneracy or antisocial behavior over another. The concept of eugenics was popular in Hitler’s Germany in the 1930s and was practiced even among some American scientists during the early decades of the twentieth century. But just as is the case for racism, this archaic pseudo-scientific hypothesis lacks either biblical or scientific support.

    It is interesting to note that one of the American scientists who was an ardent supporter of eugenics during its heyday was none other than Dr. Lena Sadler, the wife of Dr. William Sadler and a co-member of the Contact Commission, the small group of individuals who were in charge of “receiving” the Urantia Papers from the alleged “celestial” authors. The Third International Congress of Eugenics


    (TICE) was held in New York in 1932 (as was the Second, in 1921), in which the call for forced sterilization of the poor and the growing populace of the unemployed was taken up. The predominant theme of the papers collected for the TICE was the prevention of the “inferior” population from reproducing. The suggested means by which to carry out this form of “humanitarianism” included segregation, sterilization, compulsory abortion, and infanticide. This theme is reflected in the opening paragraph of Paper No. 27, entitled “Is the Abnormal to Become Normal?”, presented by Lena K. Sadler, M.D., F.A.C.S. To quote the wife of William S. Sadler:

    “The various dysgenic classes which are so rapidly increasing in the United States constitute our vast ‘aristocracy of the unfit.’ They are an undesirable group of citizens which the more thrifty, intelligent, and superior stocks willingly tax themselves to support and perpetuate. This increasing horde will ultimately overrun and destroy the diminishing prosperity of the better classes unless a practical program of restrictive eugenics is adopted and effectively executed.”3 As Allan Chase explains in his 1977 biopic entitled The Legacy of Malthus4, Dr. Sadler’s suggested means of implementing eugenics was based on infanticide. The problem with the national welfare programs was that too many of those babies that would be deemed unfit for procreation by her and other eugenicists were surviving and going on to drain the resources of America’s school system. Of those that grew into adulthood, Dr. Sadler expected no less than compulsory sterilization: “There is no question that a sterilization law, enforced throu hout the United States, would result, in less that 100 years, in eliminating at least 90% of crime, insanity feeblemindedness, moronism, and abnormal sexuality, not to mention many other forms of defectiveness and degeneracy. Thus, within a century, our asylums, prisons, and state hospitals would be largely emptied of their present victims of human woe and misery. The indigent and aged paupers, and the unfortunate degenerates of various types would disappear as a troublesome factor in civilized society.”5

    It surely must have been quite reassuring to Drs. Lena and William Sadler, being graced with an empathetic audience from the celestial realm!
    February 13, 2009 at 9:20am
  • Tim B. Williams History is history...this doesn't mean anyone today agrees with the wrongs of the past or in any way condones them. Even the authors of the Urantia book state what they see/saw with an impassioned view.

    Also, keep in mind, Dr. Sadler was human, nothing more. His views do not reflect or detract from the Urantia book, which stands on it's own merits. He didn't write it and was only a tool to bring it forth.

    Also, keep in mind, if you base a book on the merits of all, then I'm afraid Joshua was a blood crazed loonie, because he practiced genocide. However, calm down here, I don't believe that Joshua was crazy or blood thirty, even though he did practice what we'd call genocide today.

    Just remember, truth cannot be contained in words, whether written or verbal. It is important to use the spirit of Truth, the Holy Spirit, to fully understand and comprehend the truth the words are attempting to convey. From your statements, you have in effect branded me a racist, liar, and a devil worshiper. Yet, I do not take offense. I will forgive "seventy times seven (Matt 18:22), and I will heed the admonition of our savior, "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matt 5:44)

    There can be no common ground without an open mind. Whether I be closed or thee, it does not matter.

    Be well Robert, and may Jesus of Nazerath, Christ Michael, Savior and Redeemer, guide your life and shine his grace and love always upon you.
    February 13, 2009 at 9:51am
  • Robert B Matheson you did see the teachings from the UB itself to promote eugenics? and the UB does say. according to the UB eugenics and racism has

    "“. . . in making these presentations about God and his universe associates, we have selected as the basis of these papers more than one thousand human concepts representing the **highest and most advanced planetary knowledge of spiritual values and universe meanings.** ” (0:12.11)

    coming from

    “I portray the reality and truth of the Father’s nature and attributes with unchallengeable authority; I know whereof I speak.” (A *** “Divine Counselor,**** ” alleged celestial author of Papers 1 through 9 of The UB, 1:7.9)

    You have mistaken what Joshua was COMMANDED to do by God with genocide.

    If words mean nothing then how can anything have any meaning? You are badly mistaken. We see how very important words are in the bible..

    God's bible says
    Ps 33:6 By the word of the LORD were the heavens made, their starry host by the breath of his mouth.

    Ps 33:9 For he spoke, and it came to be; he commanded, and it stood firm.

    Jn 6:63 The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life.
    Jn 6:68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life.
    Jn 17:17 Sanctify them by the truth; your word is truth. Jn 1:1 In the beginning was the Word, and the Word was with God, and the Word was God....
    Jn 12:47 “As for the person who hears my words but does not keep them, I do not judge him. For I did not come to judge the world, but to save it.
    Jn 12:48 There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day.
    Jn 12:49 For I did not speak of my own accord, but the Father who sent me commanded me what to say and how to say it.
    Jn 12:50 I know that his command leads to eternal life. So whatever I say is just what the Father has told me to say.”

    Mt 4:4 Jesus answered, “It is written: ‘Man does not live on bread alone, but on every word that comes from the mouth of God.’’”
    Mt 24:35 Heaven and earth will pass away, but my words will never pass away.

    You said
    From your statements, you have in effect branded me a racist, liar, and a devil worshiper..

    Answer
    if you continue to believe in the lies of the UB this is what you will be...
    Mt 12:34..... For out of the overflow of the heart the mouth speaks.

    You cannot have true love based on the lies of the UB. you are only fooling yourself...

    2Ti 3:5 having a form of godliness but denying its power

    1Ti 4:1-4

  •   What does the Urantia Book say about .....?
    Planetary History
    Revelation
    Spirituality
    Reliability of Scripture
    The Five Major Revelations in History
       What God is REALLY Like
    Birth of the Christian Religion
    Sources of the Urantia Book
    False Ideas of what God is Like
    How the New Testament came to be

    God's Relation to the Universe
    Christianity's Problem
    The Course of Major Revelatory Events
    Meaning of the Death on the Cross
    Evolution vs. "Creationism"
     The Universe Mother Spirit 
    Lessons from the Cross
    The Dawn of Human Existence
    Guardian Angels
    The Epochal Sermon
    The First Human Family
    The Present Age
      The "Kingdom of Heaven"
    The Original Six Colored Races
    Religious Equality
    True Religion - Part I
    True Religion - Part II
    The Original Planetary Prince
    Evolution of Human Governments
    Teaching about the Father's Will to New Believers
    The "War in Heaven" and its impact on Urantia
    Organization of all Creation
    God's Law and the Father's Will
    The Problems and Ramifications of the Lucifer Rebellion
    The Basic Energy Particle of  Material Reality - The ULTIMATON
    The Divine Spirit Within - Part 1
    The Rebellion on our Planet
    Life after Death
    The Divine Spirit Within - Part 2
       The First Garden of Eden

    The Divine Spirit Within - Part 3
    Adam and Eve
    Life on other Planets The Divine Spirit Within - Part 4
    The Default of Adam and Eve

    The Soul and the Spirit in Man
    The Second Garden of Eden

    Evil, Sin and Iniquity
    The So-called "Fall of Man"


    The Sinking of the First Garden of Eden



    “Upon your very earth, from the most delicate granules of white powdery sand, the grandest and most majestic snow covered mountains, and to the deepest, darkest caverns underneath the sea, boasts the very Spirit, and Soul of whom you call by many names. He is the One by which all souls are connected; endless is His precious love. The Savior has come.

    “As you may ponder as to why you can not see Him, I patiently ask you to turn inward my dear mortal, and try again. Why do you confuse yourself with such tripe? You can see Him! Close your eyes, dear one, look for the quiet, and listen for the calm. Waves of perfect infinite love wash over your soul. This is He, the One. This too, is the all seeing, feeling, and enlightening, that is the sheerest and purest mode of uniting.

    “You call Him Monjoronson, and He will answer, but it is simply rhetoric, for the mortal ears to have familiarity. He will answer, whenever called upon, to all who have chaste intentions, boundless love, just as does He. In due time, a Morontia nature of physical manifestation will be unveiled, to all those who have such faith. Attune your human expectations accordingly, and know that all is as it divinely should be.

    “Inside each of you forever glows your Pilot Light, your Truth. It is ‘the nucleus and structure of DNA strand’ that connects to the Celestial Realms of Christ Consciousness. Practice daily the abilities of turning this heart-centered and magnificent reality into your personal meditation and devotion regime. Invite your intuitive self to be in loving control.

    “I am most thrilled with the energy of your earth’s progressive units—huge strides have been made as of late to abolish man’s way of thinking to instead that of your soul’s way of existing.

    “I am Thuroc, The Entertainer.”

    Brotherhood and the Lucifer rebellion

    • Jan. 14th, 2009 at 4:02 AM

    There is nothing to fear but fear itself, because the Lucifer rebellion was at last adjudicated in the mid 1980’s.

    This was  about the time that I was on the road with the "Christ brothers". Met them in 80 or a bit earlier and was part of that group till about

    84-85 excatly as above. "1984 closing of the door, 1985 bring them back alive" was the motto.

    Mid wayers

    • Jan. 14th, 2009 at 4:00 AM


    Posts: 2818
    Location: United Kingdom
     
    PostPosted: Tue Jul 22, 2008 6:21 am Post subject: The Meaning of the 11:11 Time Prompts Reply with quote
    The Meaning of the 11:11 Time Prompts.

    Those who are prompting you are Planetary Helpers, Secondary Midwayers or “lower angels.” They are opportunists. They will vary the numbers to make you realize you are dealing with incredible intelligence, and they would like you to live a more spiritual life. They are all good guys and gals.

    At this point in time more than 75,000,000 million people all over the world are getting the 11:11 pm and 11:11 am ‘wake-up’ and ‘reminder’ prompts, as well as other time-prompts like 1:11, 2:22, 333, and more. Some will see this as positive, some will fear, but this is the New Age – the Correcting Time -- and the communication circuits to higher spheres have largely been reconnected. There is nothing to fear but fear itself, because the Lucifer rebellion was at last adjudicated in the mid 1980’s.

    Getting the 11:11 pm wake-up calls, and the 11:11 am reminder calls, tells you more about you than it does about the 1,111 Secondary Midwayers.

    1. You are genetically capable of 2-way contact with the 1,111 and other Celestials if you care to meet them halfway.


    2. You are prepared to be guided -- obtain information from those who measure their IQ’s in the thousands.

    3. You are fair in your dealings with others, and useful to the 1,111.

    4. You are ‘ascending’ in spiritual growth.

    5. I’m often told the 1,111 will ask for your help at some (distant) future time, but I rarely get specific details for anyone other than for myself.

    6. A member of your family, recently passed on, may have requested this contact, as the Lucifer rebellion has finally been adjudicated (1984).

    7. And, most importantly, your Thought Adjuster (Spirit Self or God Fragment) wishes for you to get involved with the 1,111.

    Your best approach to meeting them halfway would be stillness meditation.
     

    Is reincarnation a fact?

    • Jan. 14th, 2009 at 3:08 AM

    Spirit and Soul.

     

    Illawarra District, Australia, April 3, 2008.
    Midwayer Chief, Bzutu (ABC22).
    Received by George Barnard.

    Bzutu: “I have arrived in a place where linguistic differences make for almost daily misunderstandings. It is good to see that these are cleared up, if not at short notice . . . eventually. Today, my message to you is about the Spirit and the soul; the vast differences between these two, and the misunderstandings that trace their way back thousands and thousands of years.

    “As a youngster you soon learn that there is material all around you, but it might perhaps take a rather cold day on which you must see your breath freeze for you to realize that there is such a thing as air all around you. It is a material, and it belongs to your human physical dimensions. However, there are other dimensions; divisions in time, that contain their own material -- material of a morontia nature -- and this is how your Midwayer friends are constituted. Normally, we midwayers are invisible to you. We also have many a tool, and places of habitat, that are likewise invisible to you.

    “Between your physical world and the purely spiritual realm dwell an incredible number of beings that are of a morontia type nature. They are clearly visible to us, but they are generally invisible to you.

    “My lesson for you today deals with the soul and the Spirit -- the Thought Adjuster, in particular. When we look at you, a human, we see you as you are. It is with our additional senses that we can also determine the presence and the status of your soul self within you.

    “Physiology will teach you that the blood courses throughout your entire body, and that your nervous system extends throughout your entire body. And so it is with the human soul. It is a morontia copy of you. It is alive and growing within you, and it has, not the guarantee, but the potential, of eternal life. The Thought Adjuster, however, is of a purely spiritual nature, and we, Midwayers, may be entirely unaware of the Thought Adjuster, unless It prefers to present Itself. It can do so to us, and to you, as a tiny colored disk, as a pinpoint of light, and indeed, in the appearance of the entire human It indwells and represents. It is of God, and truly is God.

    “In all normal circumstances the soul remains within the body. The Thought Adjuster can come and go as it pleases. It is ‘the pity of wholesale spiritual regression of ancient times’ that the common knowledge of the reality of soul and Thought Adjuster was forgotten. To the majority of individuals and religions alike, they became as one. The soul became ‘the Spirit,’ and the Eternal Father’s Gift, the Thought Adjuster, was all but forgotten.

    “The Thought Adjuster can have many human indwelling experiences, and on this troubled world there are many, many, that have guided previous lives. The Thought Adjuster can impart such information to the soul and to the mortal mind, and this will often be seen as a record of one or more previous lives of the soul, sadly, and erroneously so.

    “Beyond this information inflow, from the Akashic Records may be gathered further information pinpointing a life on this particular planet, but that is not the case. The concept of a soul having lived on this very planet in the past is not the result of mere imagination. It is the result of basic Thought Adjuster information, which is then ‘embroidered’ with information that is so easily ‘scooped up from’ the Akashic Records.

    “If one might call it such, reincarnation would only be a fact if one takes into consideration the present indwelling by the Thought Adjuster of a new person, after this Adjuster had indwelt another. The soul under all circumstances is a seed-soul that begins its life at the time the human begins his or her life. As was recently noted, indeed, universal organization would need a serious overhaul if no provision was made for a person to pass on, and to then progress through the Mansion Worlds towards eventual fusion of the soul and the Thought Adjuster.

    “With this, I sincerely hope that I have managed to more accurately portray the progression of the complex human being after he or she passes on to a new life, although there will never be ‘a bad mark’ against anyone who prefers to believe in reincarnation, still. We are Midwayers who teach and advise. We do not enforce.

    “I thank you for your total concentration, my brother, in this incredibly noisy environment. You have done well. Au revoir.”

    © 11:11 Progress Group.
     

    Charming Charmon

    • Jan. 14th, 2009 at 2:57 AM

    Illawarra District, Australia, April 5, 2008.
    Secondary Midwayer Sharmon (MNO-6).
    Received by: George Barnard.

    Sharmon: “I hear the grunt of his clearing his throat. My human loudspeaker is ready. This is Sharmon. I am a Secondary Midwayer attached to Machiventa Melchizedek’s Progress Contingent of Midwayers, Seraphim, and countless other Teachers. I also happen to be the best dressed, and one of the most charming of Midwayers in the Progress Group. I am, however, a humble messenger (see note 1), and it is my task to deliver hundreds of messages each single 22 hour work day. We Midwayers are always on the move. We have no need for sleep, although at times we choose to chat; our reversion. At times we choose to simply enjoy ourselves. At times, each day, we commune with the Creator of All.

    “It is my chosen task today to physically be here to explain the reality of Secondary Midwayers, perhaps make a comparison and indicate our function. To this receiver and his friends my name is Sharmon, but I go by the code MNO-6. One could imagine a full page of writing, of concepts, and of instructions. We can ‘wrap up’ this information into a single thought/concept, together with our alphabetical/numerical signature, and ‘pipe this complete thought across’ to another of our kind, or to one of a status above us.

    “You, human beings, have a nervous system that is electrically and chemically alternating, necessarily so, because of the material world and the ‘linear’ timeslot you live in. We, Midwayers, are entirely electrically constituted and one might even say that we have ‘hard-drive-like brains’ that function much more rapidly than do your brains. As well, we have the power to make changes to our constitution. We can, if need be, turn up in your world, your dimensions, and be clearly mistaken by you for another human being. We can even leave our space in time, and enter the higher realm of the Primary Midwayers, to more closely associate with them.

    “Right at this time there are almost a quarter of a million Midwayers of various kinds and various origins on the planet. This is all part of Michael’s Correcting Time program. We are all profitably employed in doing our part in ‘edging this planet towards’ a period of Light and Life. We, the Urantia Midwayers, are totally different to all Midwayers born, created, or eventuated in this local universe sector, in that we were born of parents that were part human (see note 2). We in fact, are the great grandchildren of Adam and Eve and yet, with needed forethought, and information derived from Paradise, we all finished up looking different to our siblings, to in every way resemble your varied races.

    “Among us are those that are yellow in color, those that are black, those that are red, those that resemble the white race, those that resemble our Adamic ancestors, as I do, those that are typical of the Indian, and the Mediterranean type. I have been involved with this receiver of messages long before any writings or transmissions ever came from him. I have known him since before he went to primary school, and I have the promise that I may continue to be engaged in the work that is performed by the 11:11 Progress Group.

    “Many of you know of my contact through transcripts and stories. To some of you recent subscribers, I am entirely new. Hopefully all of you will now have a somewhat better understanding of what we Midwayers, your Planetary Helpers, are all about.

    “I send my love to you all. This is Midwayer Messenger Sharmon. Au revoir.”

    George: “Thank you, young lady.”

    Receiver’s Notes: She’s good for a laugh. Charming, one of the best dressed . . . and humble – typically Sharmon -- a gem of a chatterbox, who always has us smiling from ear to ear.

    The Midwayers (and also their immediate parents) had three parents, not two – two human parents, one Celestial Parent. The Celestial ‘influence’ is what made them invisible.

    A Thought Adjuster Speaks - Lesson # 86

    • Jan. 14th, 2009 at 1:27 AM

     A Thought Adjuster Speaks - Lesson # 86
    October 28, 2004.

    Allow your mind to be wrapped around the word ‘grounded-ness’ and what this entails. It’s like standing your ground like a little ferocious terrier with a bone. You do not let go of your newfound insights. You keep mulling over them, and examine that precious, perhaps nebulous concept that somehow you sense you are more than just a body with blood circulating through it, of which you have visible proof when you cut yourself. Over time many concepts have proven themselves to be visible. The one concept humans on this planet struggle with is the existence of God, although they certainly see the creative endeavors of this indefinable God left right and center.

    The signs of His being the Architect of this grandiose creation are simply everywhere. There is no escaping the proof. However, now I am coming to the real grounded-ness about your faith and belief in this invisible Deity, whose presence can only be experienced. This might be random at first, but according to your efforts and willingness to experience this, these moments can increase, until you can feelingly experience God in your heart-center, and the outward signs will more and more become the fruits of the spirit. There will begin to exist a grounded-ness, which was not there before, and truly, every mortal is endowed with this God-seeking gene, although it might take science much time to discover.

    Your electrical instruments to measure brain-waves have already begun to decipher this mystery, as more attention is being given as to what thoughts a dying person entertains in these last moments in the material temple so soon to be shed. A great deal depends how the spiritual life has been during the lifetime spent in the flesh. Were there any inspiring thoughts at all and a seeking of personal spiritual grounded-ness without you depending on outward influences? It is most important to have become an independent, heart-involved thinker, and not just merely a lip-service talker, listening to the so-called educated ones. Spirituality cannot be given to someone else, borrowed, loaned or lost, yet all paths still lead to the Creator, as more truth dawns within the individual soul.

    It has been designed as such. No one can tell another, that he or she has it wrong. Each and everyone have their own truth-bell in them when they start listening carefully, and put their preconceived opinions to one side. Often these opinions are someone else’s regurgitations. It is extremely important to become an independent thinker, as the eternal God lives in your heart, because there is simply nowhere where He is not, as He has given each of you a Fragment of Himself to indwell you. It is up to each of you to discover this Indweller. With that discovery, this indefinable sense of peace, you at times experience, is the real grounded-ness I am alluding to.

    As I have said many times before, these moments can increase according to your willingness to daily take time out for this most important exercise of seeking the Stillness in your heart. I cannot stress often enough that this is the most important time in your life, as you show your willingness to get to know your Creator, Who knows you so well. In doing this you develop a grounded-ness, which no argument from anyone can take away. It is a solid rooting in the spirit. The storms in your life are meant for you to develop a strong independent root-system, so come what may, you may have a calm, grounded center no circumstance can change.

    © The 11:11 Progress Group.
     

    A Thought Adjuster Speaks - Lesson # 87

    • Jan. 14th, 2009 at 1:26 AM

     A Thought Adjuster Speaks - Lesson # 87

    This will be a subject that will peak your interest, as you can have no idea as to what is to come, although you know it is very important that once a promise is made, it is to be kept. Through the keeping of promises you develop a dependability, which in an instant, if the promise were not kept for whatever reason, would reduce your stature as a dependable person to that of a fickle one. Therefore, do not ever make promise you do not intend to keep in any way, otherwise you will lose face. It is always best to apologize, and be up front when saying, ‘sorry, I cannot make that promise at this time.’ Never leave anyone in the dark as to why a promise cannot be kept, especially in regards to promises made to little children. They have long memories, and will remember a person that can not be trusted.

    The real promises God makes to you, as He has said so long ago through His prophets and seers, He keeps. God has commanded you to become perfect as He is perfect. This command is in fact a promise to be realized by all thinking humans who practice self-correction and self-discipline on their road to self-mastery. All have a prime example in the man, Jesus, who in reality was and is the Beloved Ruler of the universe you live in. He desired to experience mortal life -- with the exception of matrimony -- as you humans live it, so he could gain a greater understanding of their trials and errors, and that understanding he gained. He drank a very bitter cup, as his ending is well known on this planet. He also came to keep a promise he had made to His Paradise Father in Heaven, to show each and everyone for all time how to be obedient to the will of God out of free will, as it is documented in your records, by him saying, ‘Nevertheless, not my will, but Yours be done.’

    It was not required that he should end His life the way he did, as, at the same time, the Father allowed those mortals their free will, and therefore the Father did not interfere when they nailed one of His Creator Sons to a piece of wood. Instead, Jesus showed the world, in His death and resurrection, that one can always be triumphant when doing the will of God, never mind the circumstances. He kept all of his promises made prior to coming here, including the one of showing humanity the unconditional love God has for all His creation. You will learn to do no less on your ascension journey towards Paradise, as somewhere along the way, you will learn to pray, ‘Nevertheless, Father, not my will, but Your Will be done through me. This is a most sacred promise, which only has value when it comes from a humble heart, free of fear of hell and damnation, as this promise you make by your own free will.

    It is always the intent with which a promise is given that has value. A promise, such as the doing of God’s Will, must come from a happy heart that has learned through trial and error that this is the best way. Now how would one know that God’s will is being done? It is simple, so very simple. It is the way with the most love in it. It always is. True love knows no hidden agendas, for then it is reduced to a self-serving interest, which is never love. Love needs to be genuine, and freely given without a second thought. That is truly following the Christ, when He said, ‘Follow Me.’ With these words, I leave you to ponder these sayings in your heart, and for you to in the Silence of your heart ask to be instilled with such a pure love for each and everyone you meet on your way, throughout this earth life. You will then have striven for a solid and dependable foundation due to your promises kept.

    © The 11:11 Progress Group.

    A Thought Adjuster Speaks - Lesson # 88

    • Jan. 14th, 2009 at 1:25 AM

     A Thought Adjuster Speaks - Lesson # 88
    October 30, 2004.

    Let this lesson begin with a few old but wise sayings, ‘An ounce of prevention is worth a pound of cure.’ A similar one is, ‘A stitch in time saves nine.’ These sayings are worth remembering when embarking on a new project or doing something different to the ordinary, everyday things. Prevention has at its base also caution, as sometimes the most carefully laid plans can go awry, because unforeseen accidents can and will at times happen. Prevention can become a habit of safety first; that one is so trained as to examine the possibilities of hidden pitfalls. Take something as simple as sewing a garment, this is not so simple if the proper precautions have not been taken with the cutting of the fabric. Here, definitely, you need to think before you start cutting into the fabric to bring the desired garment into manifestation.

    So you can see, that even the simplest things need to be thought out, for even when going on a long trip, you make sure that your vehicle of transportation is in good order, so you will not get stranded somewhere. These also take the necessary planning and precaution to prevent anything that would spoil the trip. So it is with your health, which is usually taken for granted until something happens, and you find yourself not as healthy as you thought you were. Let’s talk about working on this sort of prevention so you become more mindful about your future health and start living more mindfully. In preventing problems in the future, it is very important to always ‘listen to your body,’ so you do not overeat. Your system is very delicate, and ought to be treated with respect for the delicate instrument that it is, so proper nutrition is a must.

    Another way to prevent problems ‘down the line’ is to monitor your emotions and learn to keep those in check. The manner in which you think, be it positive or negative, also influences future health as every thought, ever thought, settles in the tissues, and your indulging in negative thinking will give blockages down the line, as do negative emotions. All these create the blockages, which sooner or later manifest as pain or maladies. There exists a fine line between being healthy and being unhealthy. There is a way to prevent all this, and you know by now that I am ‘singing’ My favorite tune of self-discipline, which is very much helped by self-denial, especially when one desires to imbibe of some substance which is not altogether healthy, and is insidious in its attraction, because of an enslaving habit lurking around the corner.

    Self-denial can at first be the narrow road to self-discipline, and yet this needs to be recognized if one is to walk the road to self-mastery, which is your ultimate destination on the way to perfection. Any weakness you have, or suspect you may have, you can bring to Me in the Stillness of your heart. There are so many ways in which I can render assistance. Nothing is too small or too large for Me. All you need to do is ask. All these exercises of coming into the Stillness of your heart are designed to bring you closer to Me, so together we can build on your spiritual counterpart for the next stage of your existence. Make friends with Me, and in time I will become your Beloved on Whom you can depend for advice and guidance. Believe Me, you will prevent many pitfalls, whilst I get a chance to lead you on a path through life during which you will learn the most. This is the true prevention; living with Me.

    © The 11:11 Progress Group.

    A Thought Adjuster Speaks - Lesson # 89

    • Jan. 14th, 2009 at 1:23 AM

     A Thought Adjuster Speaks - Lesson # 89
    October 31, 2004.

    We have spoken before on the importance of change, because nothing is ever static. Everything has been in a flux since time immemorial. It is the creation of everything visible and invisible by the method of evolution in time and space. It is how you yourself have been brought into existence through the co-creative act of your parents, even if they did not know what far-reaching consequences this act would bring. It is always through ‘an existing in the eternal moment’ where everything is created, and where everything always changes. As a rule, humans are not aware of how their bodies change, and they are even less aware how spirit influences everything, because spirit is of God, and God is everywhere, and experiences everything by and through His Spirit.

    It is very important for mortals to put some thought into this subject of Spirit, so they can become more willing co-operators with this Spirit, rather then living in almost total oblivion, or worse yet, in outright denial of the existence of Spirit. It is so very important to realize, that you are more than flesh and bones. Think about that marvelous endowment; the mind. Where would you be without a well-functioning mind? After life itself, mind is the greatest gift you have, and yet it is so often thoughtlessly squandered by uncontrolled, negative and vile thinking habits, which do your delicate chemical system more harm than good. It is so very important to wake up to this essential function of the mind; to learn, and think clearly and rationally. Of course you know what I am alluding to, and yes, self-discipline.

    Through discipline you can bring order into your mind, and if you find that a difficult thing to do, you can always come to Me for help. That is what I am here for. I came to indwell you, so we could develop a co-creatorship, a partnership; the highest estate a mortal can at present attain in this material existence -- a Guidance -- so precious, because once you discover that I Am with you every inch if the way, you will naturally find it very helpful that you have such a High Guide living within you, and ever at your disposal. And so we can effect changes more readily and speedily when you become aware of My existence in you, and changes will be more effective. It is this first realization of My existence in you, which brings the greatest change, because from here on in you develop a thirst and a hunger for My companionship, so you place yourself willingly under My guidance.

    This then is the real purpose in life. You start out with a vague belief in angels and progress to the point to ask, ‘where do they come from, and who created them?’ This becomes a springboard to further questions and a more conscious development of your belief, which changes into faith. And if persisted with, it will grow into a knowing, because of some life changing experiences I will lead you through, because that is My business; to bring you to a greater God awareness. And so you grow and change, one tiny step at the time, never bereft of Celestial help. It all depends on your willingness to learn, to believe, to grow your faith, and then to finally co-operate with My Small Voice Within your heart. Think about this and how you might lend Me yet greater co-operation, for your change is always ongoing.

    © The 11:11 Progress Group.
     

    Thought adjuster # 90

    • Jan. 14th, 2009 at 1:20 AM

     A Thought Adjuster Speaks - Lesson # 90
    November 1, 2004.

    Let us consider the word endurance and its varied meanings, although they all boil down to the same thing. It represents durability, stalwartness, strength of character, which one gains through life experiences as a result of your choice and decision making ability, which the circumstances in life allow. It is ‘the seeing through’ of an assignment to the best of your ability. Humans need this character trait to be successful in life, but in order to be steadfast, there needs to be the component of sincerity, as this is one of the true values in life, which becomes established in the character for use in the next stage of existence. One will find out in the next stage of existence that sincerity is one of the most valued character traits, and if this is faulty, more training will be given in sincerity. This is obtained by endurance, to become what one proposes to become.

    There are no shortcuts in the life hereafter. Each and everyone are expected to work on self-discipline to overcome less desirable traits. Endurance, when learned in mortal life, is an accomplishment which will help overcome all negative tendencies, as one has proven himself or herself beyond a shadow of doubt to be dependable. Surely, there will be moments when you fall down and become forgetful, because after all, you are still only a human, and have not attained true spirit status. However, you have a prime example in your Master Jesus, who was dependable in everything. He showed true endurance and loyalty in carrying out His Father’s Will whilst living a mortal life. He also started out like every other mortal, but he had a searching mind, and he was a deep thinker even at a very young age. After the rote prayers were said in this well-ordered Jewish household, he would frustrate his parents by his still wanting to ‘have a little talk’ with his Father in heaven.

    He was the most dependable human who ever lived. He completely placed himself under the Father’s will, and this you can also do. He often went off by himself into the hills for long periods of Silence, so he could commune with His Father in Heaven. This shows you how important it is to become tenacious in your efforts to set aside a certain time period in each day, when you reap the most wonderful benefits by imbibing in rest for your tired mind and nerves, and to obtain sustenance and nurture for your soul. Allow yourself these precious moments in which, through training yourself, you can feel that precious mantle of unconditional love in and around you. You will learn to endure anything and everything, for when you feel the presence of God, nothing else is needed. By persistently training yourself to daily come into the Stillness, you will develop endurance in life.

    © The 11:11 Progress Group.
    In losing your self, you will gain Me—TA.
     

    x

    • Jan. 10th, 2009 at 1:59 AM

    East Bay Teaching Mission Group held at
    Center for Christ Consciousness
    Oakland, CA

    Teachers: Michael, Althena, Nebadonia, Monjoronson

    TR’s: Donna D’Ingillo, John Creger

    Topics: Accepting One Another
    Language of ONENESS
    Questions relating to Personality
    Warfare and the language of ONENESS

    March 18, 2007

    We began with a guided visualization to center us in Spirit.

    MICHAEL: Good afternoon, my children. This is Michael. I am delighted to be here with you today and to sit in to hear your discussion, hear your lively questions and comments to one another. I wish to assure you that the fellowship and camaraderie that you are building is very pleasing to your Mother and me.

    As you know, it is these relationships of friendship that forge the bond that bring you into greater harmony and union with your brothers and sisters. It is my desire that you should all learn to love and appreciate one another. Truly, you are all related through your Mother and me. You are our children. You live in our universal family. It will be your delight to get to know your brothers and sisters in the same way you are getting to know yourselves—to see yourselves as you truly are, to loving accept just where you are; and to begin to comprehend your brethren in a similar fashion—to accept them where they are, to appreciate who they are.

    In this way you open the door for safety and security to grow between two individuals for greater sharing, for greater depth of bonding. What grows from there is something you cannot see for it is the blossoming the fruits of the spirit—you each learn something from the other, and you each have something to share with one another. When you are engaged with your brothers and sisters, look not to the ways you are different or to the words you say that can take you into intellectual dissention, but connect with them at the heart and ask to find something within them that you can love and appreciate. You will draw that forth from them and see magic happen between the two of you.

    Today, I wish to imbue more of my presence into your being. As you know, the spiritual energy on this planet is now growing quite rapidly. It is time for you all to receive more so that you can be the anchors of my peace, truth, love and compassion for your brothers and sisters. It is in the environment of your mind through the perceiving of your heart that you will feel this connection to me and be able to share something of great value with your brothers and sisters, who as you know, need spiritual healing, love and compassion very earnestly.

    If you are ready, invite your Mother to enter into you, and through her breath of life to open more circuits within you so that my presence may be instilled within you and give you something very soul nourishing to feed upon. Invite your Mother now and ask her to build more of me within you. Receive us, children. Relax and be in our peace (pause).

    As you know, you grow incrementally through your decisions, the smallest decisions that you make each day about you will respond to the circumstances you find yourself in, and the large life-altering decisions you make about how you will live and what you will do with your life. Invite me into all of these places so that your mind is using what it truly needs to make the decisions that are the most conjoined with the Father’s will for your life. Allow me to stir in you and bring something new and valuable into your being now through the breath of your Mother and her angelic helpers (pause).

    The energies of love are ever present in you, embracing you, re-coding in you, crafting in you a new reality. As you feel this light infuse you, simply offer up your thanks to the Source—your Paradise Source. Allow your Spirit to share with you something that is most beneficial and uplifting for you. Invite your Spirit to step forward to give you a gift, unique to you, in the sanctity of your own heart (pause).

    ALTHENA: I add my greetings to those of our Divine Mother and Father Michael. I am your sibling Althena. I have been in my way where you are in your way. It is a delight to participate with you in the upwelling love of the Mother Spirit in your soul. Imagine this Spirit as a shower inside your being bringing light where there is darkness, doubt and fear.

    Michael spoke of making it an intention to find something to appreciate in others. He spoke of this as a higher way of conducting your being. I would like to invite you into a small exercise toward this end. Possibly, in the gift of the Spirit your Mother has bequeathed today will harmonize with this exercise.

    First, in your own assessment of your being, your character, allow your intention to settle upon a quality, a habit, an action in yourself that you appreciate. Cross the taboos of self-doubt, self-deprecation. Cross the tendency not to be in the power of your being from the spiritual ground. Allow to come into your awareness something about your self that you appreciate. I will rest my words briefly and allow something to come into your awareness. Something you can be grateful and shine upon others (pause).

    Savor this…I would ask that after a moment of allowing this part of yourself to come into your awareness that you allow this quality to become clear and bright. Allow yourself to be pleased. Now on the control panels of your soul, find the button that says “Save!” With your heart, save this moment. Allow this appreciation of something in you to save throughout your entire soul (pause).

    Now for the difficult part of this exercise: think of someone with whom you recently contended, someone who is in your life as an obstacle, challenge, constant curse or difficulty—or someone in the past who has been difficult. With the full glow of your savoring of your own “something” that you appreciate so much, find something in this other’s soul or heart that you can also appreciate. Take a few moments to allow this quality or action or habit to enter your consciousness clearly (pause).

    Try to release the resistance, discomfort, fear or irritation. Simply appreciate one aspect of this person’s being. Savor to whatever degree of appreciation you have been able to obtain. Allow your appreciation for yourself. Allow this glow to mingle with the appreciation you have identified for this difficult personality. Then press “save” and allow this appreciation for another to mingle with the appreciation for yourself. Allow the distinction between you to dissipate. Know that your Mother showers from within you of the power to live every day with this appreciation. Fuel your days with this appreciation. Seek this appreciation, my siblings. Your journeys will be sweeter (pause).

    NEBADONIA: My children, this is your Mother Nebadonia who speaks. Looking as I do out upon the universe to see all of my children, as my view focuses on this world you know as Urantia, I invite you to come into a greater breadth of seeing your brothers and sisters through my eyes. Yes, I see you playing in the sand of creation. Sometimes you get very dirty playing, working, contending, and striving with one another. There are a number of emotions running rampant as you interact with one another. From where I view you, you are all small children, 2-3-4 years of age, playing in a sandbox. Sometimes you want to share your toys—your shovels, your pails, your cars, your dolls with one another. Sometimes you want to hit one another with your shovels! Sometimes you want to play, sometimes you want to fight. Yet I see all of this as part of your necessary growth in learning to get along and learning to appreciate your own self, that of those close to you, and those who will come into your circle as you mature.

    In order for you to truly appreciate your brethren, I would invite you to ask me to expand your perspective so that you can more easily see your fellow playmates through my eyes—to see their youth, to see their innocence, to see their very uncivilized and immature behavior, and to still find something to appreciate and celebrate and love. Truly, I love you all just as you are with your dirty faces playing in the sand being unmindful of what consequences you are leaving upon yourselves and others. I know that sometimes when you feel this pain of what you have created for yourselves you do tend to visit those places of self-recrimination, shame, and guilt. But it is not necessary, for this all a part of your growth. The more you can perceive through my eyes will you find more joy and light-heartedness in this very rugged human experience as you are living it now in your present stage of evolutionary development.

    As your teacher Althena has invited you, expand your frame of reference a bit and see what there is to love about humanity as it is now. Ask to see it from my eyes, and as you start to envision this in the broader view that I can impart to you, again, press “save” and allow this memory to be instilled into deeper levels of your being. Let me mingle in your mind now, elevating you to this new level of understanding and appreciating the greater family of your human associates (pause).

    Now invite the language of your Father—the language of love—to instill within your being the word “ONENESS”. Oneness is the energy of inclusion and connection. It is a living language that overwrites the language of division, contention—the language of war and striving with one another. Truly, you were all meant to live harmoniously together, loving and accepting, and being excited by one another, not contending so as you do so easily, so reactionally. Invite this language of ONENESS to enter into those deeper places in your body where some of your older, more strife-filled patterns reside (pause).

    It is time for my children to build a new family here on Urantia. It is time to bring our ways of love, compassion, tolerance, and fairness to all humanity. You are some of the ones who have stepped up to participate in the blossoming of this family dynamic. Drink in this quality of ONENESS and know that it will stimulate new potentials of thought and build ideals of fraternity and cooperation amongst one another. This language must be living and dynamic in order for your being to respond accordingly to one another. As I embrace you one final time, feel your desire for this and know that this language can be enlivened within you anytime you call upon me and ask for it to be more deeply impressed within your psyche to build your soul (pause).

    I will take my leave of you now, yet continue to weave this language in you. Be in my peace, my beloved children, as your teachers continue to communicate with you. Good afternoon.

    ALTHENA: This is Althena again. I would like to add one more closing stroke to our exercise today. In thinking and experiencing what you have attempted to save in your soul today, you may find it beneficial to associate this saving with a ring tone: some particular combination of auditory or visual beauty. Perhaps there is a melody that rings to you as you think of this appreciation. Perhaps there is a combination of visual stimuli—a flower, a tree. You are sensitized to beauty in your own unique way. If you can link beauty to appreciation, you will allow this willingness to love to permeate more deeply in your soul.

    There may be others who wish to speak; however, after you have heard from those of us on this side, I encourage you to share as you wish those ring tones and the appreciation you have begun to allow to seep into your soul. I remain with you beyond these words.

    MONJORONSON: Good afternoon, my courageous and faithful brethren! This is your Paradise brother Monjoronson who greets you now. I wish to assure you that the light is ever growing and gaining strength on Urantia. It is a time of great celebration for us, who, even though you cannot see us, rejoice with you at the times of change occurring here. Yes, it is a time of great turmoil and chaos. Many people are being challenged with financial instability, emotional instability, mental instability. Yet we are here to provide as much support as individuals will allow into their being to anchor them into a new living reality of love and peace and forgiveness that will calm the heart, expand the mind to a new vision of what a more heavenly Urantia might look like.

    I am here to address some specific questions at the request of one of you who has shared some concerns. I will be happy to answer any and all questions related to the changes that are impinging upon Urantian life from various perspectives to foster your minds with ideas of hope and change for a bright future where you will indeed be able to serve more to your heart’s content. So, R, please address your question to me now so I may respond to your concerns.

    Student: Greetings, Monjoronson, it is a pleasure having you here among us. As you know, there is something that was said by you through a transmitter not long ago that basically flies in the face of what we know from our Urantia Book and my own questions to Michael. That is along the lines of when we first have consciousness of personality. You have said that we have an awareness before we come here and make certain decisions as to when we will be born, what family we will be born into, what life circumstances we may come across. To the best of my understanding, this is the opposite of what we have been taught through the Urantia Book and confirmed by your brother, our father, Michael. I was hoping you could shed some light on this at this time.

    MONJORONSON: The concept of personality as delineated in your Urantia text is a restatement of the idea of being-ness to give you a greater context that your being-ness is gift that comes from your Divine Paradise Source to give you the ability to live, to have a vehicle to react to your environment. It is something more expansive and more flexible than what you have consciously created for yourself in your self-ideation of what personality is.

    The life you live here, the starting point from an evolutionary standpoint, is indeed your first life, your first awareness, your first consciousness of your ever-growing, ever-expanding comprehension of the reality in which you inhabit. Yet, there are some personalities who are seeded here to be catalyzers of spiritual awareness. They bring with them certain ideas and certain spiritual, the word I will use here is, awakenings to become more conscious of the bigger picture of reality. There is more to the concept of personality than you have come to understand. While your Urantia text talks about numerous unrevealed orders, I would caution you to look at these individuals as those who have a deeper awareness of who they are because they have had a different origin than you. These individuals are varied among the evolutionary races and they have been used more experimentally on your world to foster ideas and ideals so that the evolutionary progression toward the Father would continue.

    You do not yet fully know the whole picture of Urantian history. There were many events that happened here during the years of the rebellion and during the early years of your planetary development that have not been revealed to you. The Urantia text is a rudimentary frame of reference so that you know from a larger perspective what happened here to cause you to be in the state where you are now. But there are many, many incidents and many kinds of experiments that have been conducted to see how you humans would fare in the continuation of the dissemination of truth. It is becoming a time when more people will be more ready to understand this. What you will see as some of the more what you might consider to be New Age ideas being able to be blended and harmonized with those concepts in your Urantia text.

    The idea of reincarnation is something that will be more fully defined and identified. There is truth to this idea, but it is not necessarily in the way that some of the religious traditions have presented. There is truth to the idea that this is the first life, but not every human who is here on Urantia falls into this category. By and large most do, but some do not. Some are awakening more to their ancient distant past, but some people will be remembering more ancestral memories. It is very difficult for you humans to sort this through because of all of the various ideas and dogmas woven through your evolutionary religions. In time more of this will become clear and you will begin to understand this in a bigger context. But for now I would encourage you to not spend overmuch time in pondering these things and leave it to the evolutionary progression of truth to sort through the error-ful doctrines and beliefs so that eventually there will be this expansive and beautiful awareness of who you are and where you have come from and the unrevealed portion of your planetary history that has brought you to this point in the Correcting Time. Does this help, my son?

    Student: Monjoronson, I want to thank you for expanding these ideas the way you have here today. It helps tremendously. It helps plant the seed of a better understanding of all these divergent ideas. I look forward to and will in time continue to ask questions to help with this expanding to continue, for as you probably know, we are very curious here, especially some of us in this room as to the history of this planet. It is our home planet and this curiosity is natural. I would ask one more question and I will understand if you do not wish to answer it because we are not ready to hear the answer.

    There are several ideas put forward that there has been a mating of us mortals with our extra-terrestrial brothers and sisters who have come here to uplift the planet through this mating. As far as I can tell from the Urantia text the Life Carriers are the only ones who bring new life to this planet, or the sudden appearance of new races. But there has never been any true understanding of what this idea is that there has been a mating of us mortals with our extra-terrestrials brothers and sisters to bring the uplifting that we need that we did not receive because of the Adamic default. Please expand on this idea a little more; I’d really appreciate it.

    MONJORONSON: Again, it is part of the experimentation that is occurring here, but some information that is coming forth is not accurate and some of it is. It is not so important for you try to figure out every little account that has occurred, but to see this in the broadest perspective as possible.

    When there were two great miscarriages of the divine plan here, do you not think that the celestial overseers of the planet were collaborating with the different celestial personalities who can manipulate life to find ways to help upstep your human stock so that you would become more spiritually receptive? Would this not seem to be a good idea or plan to you?

    Student: Yes, it would be a wonderful plan.

    MONJORONSON: There were many experiments that have been tried over the ages. How could this have possibly been instilled within your Urantia text when it was still a new idea that there was life on other planets? Do you not think that this would have been very confusing and even upsetting to the humans who received it? And so, we needed to wait upon time when more of these ideas were able to be interjected into your regular waking thoughts through the inspiration of people who had the experiences who could write about them.

    Again, some of this is true and some of it is not. It is going to be very difficult for you to sort through this. It will require more time and more cosmic understanding of who you are. Once some of the planetary records of the missing years are more fully blended into your Urantia history will you begin to understand this from a larger cosmological frame of reference. Does this help you understand this a little bit more now?

    Student: Yes, and I thank you for trusting us to receive this information now. I do feel there is slowly but surely an expansion of what we are being taught. I see the timeline that you are using. It makes perfect sense to me. But as we go on, the curiosity becomes overwhelming because so much information has been coming in. I will have to rely on this type of questioning to help expand a better understanding of our history. I do appreciate each time you give us a little bit more. Thank you.

    MONJORONSON: You are most welcome, but you do have the Spirit of Truth within you, and you only need to take this to your Father and ask, “Is this true? Show me the bigger picture here.” If your Father deems that you are ready to understand this, you will be given the information you seek and the validation you have been searching for. In time you will know the whole truth. Some of the truth is being hid from you because of the power brokers on the planet, and some of it will need to wait until there is more planetary consciousness for these ideas. For these are so vast and so far changing of your planetary consciousness that it will shake your foundations to the core, and you are going through enough turbulence as it is. We do not wish to give you information prematurely that will further disrupt the humans who are still very immature in their understanding of the cosmic relationship you have with Spirit.

    You may bring your questions to me any time, and go to your Father, and when you are ready you will know. (Thank you.)

    Student: Monjoronson, double checking on some of what you said, one of the things that is salient on the power brokers you mentioned; shall I infer that there are some power brokers on the planet who do know these unrevealed facts about our planetary history. One of the sources for our discovery of this history is close at hand and held by others who are withholding it for their own reasons. Is that the right inference from what you said?

    MONJORONSON: Some information is being shielded from you but there is a much larger repository of information that no human is apprised of at this time. When there is more communication between the worlds of the morontia level and this planet will you be able to perceive more of the planetary records. Some of the information that is being shielded at this particular time relates to those beings who have come here to help you recover from the two calamitous events, but there is much greater information to be shared with the planet when the time it right. It is your planet and you have every right to understand your origin and your history so that your destiny can proceed in alignment more with the Father’s will.

    Student: Thank you, very helpful. I wonder if this germane to the original question of R about some personalities able to foreknow their incarnation, as it were, and most others do not. You said that there were certain special personalities that are seeded here to bring special ideas and ideals. I am also inferring that you brought that up because it is a way of answering R’s questions as to why we have two different stories: one—reincarnation, foreknowledge, choosing our parents, choosing this life; and another which is what we are told in The Urantia Book. Am I on the right track regarding those special personalities being one of those experiments that has gone on in our history, and those personalities do foreknow and do choose to be here?

    MONJORONSON: Let us call them volunteer personalities who have stepped up to serve this planet in a unique fashion. The “specialness” connotation would connote that they have some favored place in planetary history, and yet they are designed to blend in and to share their information so that others may begin to see that there is a larger frame of reference than what most people conceive of in their own being because of the religious and educational overlay that has evolved over the course of your history.

    These individuals are here to serve, and if you can look at them from that standpoint, it will be very beneficial. Just allow them to share the information that they wish to share with you. Keep an open mind, keep an open heart and let the Spirit of Truth guide as always to know when you have heard the authentic words of the Father. The difficulty that you humans have in receiving information is that your beliefs form structures in your thinking, and when you become attached to these beliefs, it is very difficult for new ideas to blend in: how does this relate? Because you have such polarization in your thought processes—it must be one idea or the other. I say you to that more often than not it is a combination of ideas that yield the greatest picture of truth.

    It is particularly challenging for the Urantian mind to be able to contain these two divergent thoughts at the same time, seeking to polarize rather than to unify. This is all part of the culture that has grown up from the planetary rebellion to keep you in strife, to keep you contention instead of into the energies of harmonization that blend you together; not only with one another but with ideas. Does this help?

    Student: Very much so. If I may ask one more question: the rebellion created a culture of strife and warfare. In contemplating the end of that culture which is imminent in terms that the new era is soon to be upon us; is the old culture—in seeing it coming to an end, we have the mythic notion of Armageddon, biblical notions of the end times, but isn’t there a real truth in that? For this warlike mentality to play itself out, it must discharge all of its energies in a final way for us to get on the other side. That’s my interpretation of things you have said in the last year having to do with this massive catastrophe. Is that massive catastrophe to whatever degree it may happen really the final playing out of these notions of strife and warfare in the luciferic culture?

    MONJORONSON: My answer is yes and no, for the culture of war is something different evolutionary animalistic tendencies to fight. There has been a heightened developed purposeful culture of war that has been cultivated here very carefully. It is to say that the evolutionary tendency for war has been magnified many, many, many times so that now you have this culture of war whereas the plans of Michael are to develop a culture of peace and harmony.

    So there is this polarization occurring for the yearning of peace in the hearts of individuals of this planet is growing, and it is coming into direct opposition with the culture of war. But it will take many years for the evolutionary potentials of peace to grow. There is a time coming when people will want to choose peace over war, and how that will actually play out in your planetary history is still yet to be determined. The time is coming when more people will rise up and choose peace. You saw what happened in a short period of time when the human heart wanted to choose freedom. You saw this happen over in the Soviet Union and those Eastern European blocks where within a very short period of time the wall of repression was torn down. Choose peace, my brethren. Ask for the ways of peace to be implanted in the human heart, for those ideas of peace to be magnified within the human mind. This is how you can help this effort. Will there be a final Armageddon? That is up to you. Do we wish this? No, we do not. But you must decide how you will respond to this growing polarity between the old guard still wanting to cling onto the ways of control and repression and the yearning of the human heart for peace, harmony and freedom. Do you understand, my brother? (Yes, thank you so much.) Are there any other questions before I take my leave?

    Student: You said the old guard. As the old guard goes, what is the new…it’s not a guard, what would the new be?

    MONJORONSON: The new family—the family of humanity, the family of the universe. You are coming into a greater appreciation that life is more expansive than what you had previously conceived. The old guard was doing just that—it was guarding old ideas. The new family is the reawakening within the human heart to live in peace, to live in harmony, to live in love, to live in compassion. This is quite a large change. Some of you have not fully yet embraced this idea of what this does truly mean on Urantia. I am referring mostly to your brothers and sisters who can hardly conceive of what life would be when there is no more strife and struggle with one another. Truly this will be an age unlike anything has ever been seen on Urantia. It must be birthed in order for you to develop and evolve into Light and Life.

    Student: What unifies the family?

    MONJORONSON: Love, compassion, forgiveness. It is all in this language of ONENESS that is being encoded in you. Think of this word: ONENESS—what does this mean? It is the ONENESS that you share with your Paradise Father. It is the language that love builds a new reality into your being. Seek this word; allow it to encode within you and it will build these ideas of harmony, fraternity, compassion, tolerance within your being and bring into the awakened human heart the desire for family relationship.

    Your families are undergoing great change in your culture. You know from your Urantia text the importance of family—a true family headed by a loving mother and father who raise children to be conscious of their Divine Source and their relationship with one another. So the seeds are planted and now it is time for you all to water them through your stillness and ask for these new languages of love, forgiveness and harmony to be built within you and to take that out into your daily lives and show that you are indeed living what you are receiving. Does this answer your question, my brother?

    Student: Somewhat. Does the word duality exist in the language of ONENESS?

    MONJORONSON: It is a little bit different, but within the language of ONENESS is more of the coding that you need at this particular point in your planetary history. You do have a dual nature and that language is very much alive within you. There is a blending of these two that comes and offers you a deeper impression of the relationship you share with your Creator Source and that with your brothers and sisters and your relationship with the evolving deity, the Supreme Being. It is a matter of time before all of these ideas harmonize within you and paint a bigger picture of reality.

    Student: I’m getting a sense that this language of ONENESS that you are talking of is what we are evolving toward and the language of duality that we are existing in now is the old language, the animal nature. The language of ONENESS is unified in God’s will or in the perceiving of God’s will and the relationship with God and the individual. Does that make any sense to you?

    MONJORONSON: The language of duality has been twisted by the Lucifer Rebellion and the fact that you did not get enough of the Adamic life plasm to bring you into more harmonization with one another as a racial group so that there would be blended race on Urantia. There are many factors of why this language of duality is more predominant, and the language of ONENESS needs to be encoded in you, so that they are over time virtually seamless. You will be able to articulate how one relates to the other in a more clear and enlightened fashion. It is very challenging for the language of duality and ONENESS to be understood in this higher dimension without more of the encoding within your being to help your mind ascend to these higher levels of understanding.

    Student: Is this encoding something that is being used to overcome the lack of the violet blood and patterning that we missed out on?


    MONJORONSON: There were many evolutionary potentials that have not come to full blossoming. This language is indeed a part of that to help you grow into harmonization with one another, to become more tolerant and compassionate with one another. It is something that will be very subtle and very difficult for you to detect. You will only see this in the outworking of the quality of the thoughts you think towards your brethren and then in your actions by showing this through your daily lives of loving one another and accepting one another more. This is how you will know that the language of ONENESS is indeed doing its job within you. (Thank you.)

    Student: Monjoronson, greetings! I have a specific question about this language of ONENESS. Is there a great example of the language of ONENESS or the language of duality with the word “war.” It’s been striking me powerfully recently that as soon as we labeled the war on terror, we were declaring the intention never to resolve the problem. One thing that could be done is that the word “war” could be identified as part of our difficulties. If we had chosen, for example, to identify our struggles with terrorism as a campaign beyond terror or some other word that carries a sense of activity and cooperation and intense effort, the word “war” conveys an entire mindlessness and reaction that allows people to continue to sleep and pass responsibility to others. Would you think that renaming war could be a potential beginning to introducing the language of ONENESS?

    MONJORONSON: This is a very interesting point that you bring to the table. So much of what you operate on is your language: the language within your being, your understanding of certain ideas. If you were to change the perception of what this language, of as you say, this campaign on terror is all about, it would perhaps alter the way in which people perceive this. But there is something much more insidious that is happening behind the scenes of this administration to keep war going. War keeps people in a state of fear, does it not? Who wants to be in a place where their lives are endangered, where they will see the suffering and torture of other humans? This is a horrific state, and it is not a state in which you were designed to live. The idea of war as conserved in the evolutionary potentials has been twisted and used to keep people in a state of repression and fear.

    For the culture to change the word to a “campaign of fighting terror,” it could produce some better ideas of looking towards more advantageous ways of dealing with cultural ideologies, but there is so much more to it than what you speak. You live on a planet where there are many diverse cultures, economic and social systems. This language of ONENESS is designed to help you instill the idea, to bring it to light that all humans share the same Creator Source, that you must all work together as a collective body to find ways to get along and cooperate with one another. Changing the language must occur at the spiritual level first in order for these ideas to filter down so humans can find a better way to communicate with one another.

    Whether or not this would be a first step, is something that is not known at this time. For you to do your part and ask for this language to be encoded in you will help build this foundation of peace on the planet. You are not only encoding this for yourself, you are also creating an environment for more oneness and peace to be instilled within the minds of your brothers and sisters. Does this answer your question?

    Student: Thank you, I like where you went with that. I was thinking of a statement by a general this past week who was speaking against the current emphasis on solution by war. He was saying that in his view (this was a top Middle Eastern official who no longer has the position he once had) roughly 20% of the energy of the US ought to into the war. The rest should go into the kind of problem solving—neighborhood by neighborhood in Iraq. Some of the reports coming out of Baghdad about neighborhood problem solving, governmental and economic problem solving…my last question: is it true that we are seeing evidence on the ground already of the outmodedness of the concept of war, when generals are saying that this isn’t working and we need to be doing far more problem solving beyond the military? Is the language of ONENESS arising from our experience as well as from the Spirit?

    MONJORONSON: There is much happening at the spiritual level to bring these new languages within you. You are beginning to see the outworking of this. It will show itself in many new ideas. This one individual is now sharing some of his ideas is a step in the right direction. It is a small step and there will need to be more attachment to these ideas as they are shared with one another. Truly, the time is right. The human heart is becoming ready to embrace these ideas and these new ways. You can add your efforts to help this be encoded within the planet by allowing this language to come into you and asking it to spread like wildfire throughout the planet. Ask your Father and Mother to take this language and build it into the hearts and minds of all who live here.

    Let us now join hands and hearts and let me lead you in a prayer for this language of ONENESS.

    Michael and Nebadonia, your children are in need. They need you in their lives, in their hearts, in their minds, in their bodies. As I gather with my brethren here in this way, we ask for the language of ONENESS to be encoded into the hearts and minds of every man, woman and child on Urantia. We ask for your angels to build these new ideas within their being. May it spread through your grace, Nebadonia, throughout the world and bring this planet back home into the family of our Father. May His will be done.

    My brethren, I have been delighted to be here and to address your concerns and questions. I will take my leave of you and ask you to enjoy yourselves thoroughly this afternoon, sharing and loving one another…appreciating one another, and ask you to find one more thing to appreciate in each one of you here today. May His will be done. Good afternoon.
    _________________
    Love commands the universe. Man only resorts to control when love is missing.

    Redmption planet

    • Jan. 10th, 2009 at 1:52 AM

    Joined: 15 Dec 2004
    Posts: 2802
    Location: United Kingdom
     
    PostPosted: Sun Jan 04, 2009 12:48 pm Post subject: ABC--22 -- The Psychic Matrix Reply with quote
    Illawarra District, Australia, December 27, 2008.
    Midwayer Chief Bzutu (ABC-22).
    Subject: “The Psychic Matrix.”

    Received by George Barnard.

    Bzutu: “Among us in the Midway Realm, many a story is being told about our first real (1972) face-to-face meeting. Although you and your parents and siblings were well known to us, and we all were known to you at some deeper conscious level, our important face-to-face encounter was needed to overcome the ‘case-hardened, black or white, and dead-or-alive’ concepts on your part.

    “We well recall the total conviction on your part that we were dead, expired, ‘ex-mortals,’ and mere ghost that should find peace in the idea of an existence come to an end. So absolute and powerful was that conviction that for a mere moment in time I considered the possibility of what you were ‘driving home.’ Psychology has its parallels, and we are not immune to this (human) trait of momentarily considering even the utterly impossible. We reminisce here about the past as a new year is about to begin.

    “This world, our world, is injured and bleeding profusely, still. Overindulgences for some, and desperate shortages for the many are widespread signs of a planet in trouble. You have not yet found basic equity for all to be the way forward towards that minimum of collective progress the Universal Father requires of all. Wrong actions by the powerful still make virtual slaves of the majority, and wrong thinking justifies such actions. The Correcting Time inaugurated on the former rebellious planets will, indeed, and in time, turn this around.

    “Those who are regularly time prompted by us to awaken and see their individual functions are, together with us, among the ‘coagulants’ that form the psychic matrixes that help slow and eventually cause to stop the hemorrhaging of this world, its crimes, its inadequacies, its tears of sorrow and desperation. Your right action, right thought, healing approaches and prayer, shining examples and justified protests are what will turn this world around.

    “Count on us all to keep prompting you all, for we are alive and active, hardly mere ghosts, but brothers and sisters in a sacred pact with you to better this world for all who dwell here. The entire 11:11 Progress Platoon of old sends its love and affection to all who reach out to those around them to form the psychic matrix that will allow the year 2009 to be better for all than the years just past.

    “This is ABC-22 at your service.”

    © The 11:11 Progress Group.
    You lit a Flame, and it will become a Raging Fire—ABC-22.
     

    Messages

    • Jan. 9th, 2009 at 2:26 AM

    Scribbles 58 from Lytske.
    A series of messages from mostly unknown Teachers – February 25, 1999.
     
    Order out of chaos. Become aware of the tendency for your thoughts to go off on a tangent. Trace back to the original seed thought, so you can keep your mind on track. You are busily improving your brain/mind with neuronal power and firings. Be more thoughtful in eliminating the cross-currents, which throw you off balance, and which make your thinking become a jumble of thoughts.
     
    Yes, this is a ‘aha moment’ for you! Now you see how you allow your thoughts to race through your head, without giving any thought to why on earth you think them, and wherefrom these thoughts arrive. In tracing back, you begin to see a dis-order, which you can eliminate with greater awareness. This enables you to go to the first wave of thought and ask the question: ‘I wonder what is behind this thought.’
     
    This also paves the road for fresh new insights, for fresh new firings to start up, so the neural nets increase exponentially with a deeper way of thinking, contacting the unified force field where all thought are nebulous and waiting to be thought. This is the way of originality of thought, of inventiveness, of creating into the material realm.
     
    You are beginning to feel, see, hear and understand how the inner creates the outer, and then the outer returns to the inner for more. They are the centrifugal Power of the First Source and the centripetal power of the human. Expanding and contracting the polarity in the dance of life. Let us add that this beginning understanding, or rather this waking up of the soul-mind, is the start of a whole new dimension.
     
    It is that dimension in which peace, love and joy, truth, beauty and goodness are also enlarging into a greater understanding, into a growing -- a fusing into a balanced and integrated personality. Allow self to expand, ask when confused, for order to come to your mind. Chaos brings panic, which is truly undesirable for the nervous system. You experienced enough of that. Chaos can now be left behind, as you now have the awareness to trace back to the seed-thought, and say: ‘I wonder why I thought this.’
     
    © 11:11 Progress Group.
    Lytske’s more recent work, contemplation of which allows one to
    come into closer contact with the Spiritual World, can be found here:
     
    http://www.1111angels.com/TheLight.html
     
     

    To my lord

    • Jan. 8th, 2009 at 9:18 PM

    What is my connection to the midwayer commision, to the Urantia manual, and to my brothers on earth?

    As you know Michael, I was always interested and fascinated by the expansive cosmos,  the stars and all things great and mysterious, and that I began drawing at an early age, expressing my interest in the field of astronomy, fantasy, and superior beings, to escape from a world of poverty, hate and darkness.

     Because of a spontaneous conversation in my father's car, I stopped believing in the supernatural, and that lasted until 1969 when I was shown the world from a deeply spiritual point of view ( was my first conversion to atheism in 1959?)  9 has been present in my life in many great changes. I moved to NYC in 1969. I was 19. in 1979 I began to explore religions by joining them. I also began believing in 1969 when my mind was blown in a grand scale.

    In 1979 you brought to me the Urantia book which at the time was unheard of publicly,or  at least in all the places I frequented.

    This is now 2009, and you have led me to the websites that I know explore with fascination and tears in my eyes.

    About my other lives you know all about, including my first which I'm not allowed to reveal to others.
    How much I hanker after some feedback from those in higher places!!

    I have changed over the years and only now I feel I am prepared to establish communication with those from highe realms. I have my faults, my weaknesses too, but more than trying to change myself I should just learn to see myself as I am which means human, and  be strong in that.

    I try to remain neutral but that is not your way, you faced challenges and surfaced triunph in the end. Should I do likewise? 

    I am not worthy, but if you see fit please give me a little feedback,  to let me know at least you read this. Even if you don't, I will continue these personal examinations, which I have been waiting to start, but did not have a clue as to when I'd be inspired . Reading your correspondance
     with others inspired me to start these three new journals urantia based in nature.

    Your poor  servant,  Manuel

    REALITY

    • Jan. 5th, 2009 at 11:55 PM

    We are all parts of the same energy. The manifestations you view as reality are only a vision you have individually to interpret what you are linked to. Your energy is connected to the energy you view as a separate physical entity. It is not separate, and it is only physical appearing because you require it to be so to understand your existence in this dimension.   

    Aton

    • Jan. 4th, 2009 at 11:02 PM

    Aton Christ Michael of Nebadon thru Jess Anthony 11.14.06


    This was started last night, but Aton felt it was better to wait until today to make the bulk of his comments.  

    Journal 11-13-06

    Aton, I ask for commentary this evening, if you feel it is appropriate for me to express. I suddenly feel like I’ve been withdrawn and not participating to the best of my abilities. I ask for assurance if it is warranted, and I ask for understanding and clarity. I foresee difficulties ahead. I wish I have could have comforting words that the days to come will be less stressful and chaotic than what is happening now. I ask for intervention to the extent you will, and I ask for the wisdom to accept our role in this time of upheaval.

     Jess, this is a complicated message and you are not at the best openness to receive it. I think it will be better if we wait until tomorrow and see what transpires. There are many things I want to relate through you. That is a function you are primed to perform. Until tomorrow.

     Aton. Christ Michael of Nebadon.

    11-14-06 Shall we try again today? Welcome home, Jess. This is a much better evening for conversation. Which is what our dialogues are, you know. You don’t say much to me, but I know your thoughts before you speak them, and we carry on conversations nonetheless. The paragraphs you write for me are my thoughts framed by your conceptions and interests. I use these interests as a springboard to speak to various issues that others may also wish to hear about. That is the value of what you write. You are a very neutral receiver, and you allow me to speak with little bias on your part.  

    These times you speak of are troublesome and unpredictable. The dark, as you call it, is primed for a last gasp stand off with us/me, and our best efforts to convince them otherwise are to no avail. This will come down to a show down, I’m afraid. You ask me why this has to happen since I am God Creator of this Universe. It is because I gave you the opportunity to create this resistance to my will. This is a grand experiment on so many levels you still can’t comprehend. The dark was allowed to take over because I wanted to see how you would learn to cope with it. It had never happened before in this type of scenario, and I convinced you all to come here to battle against this reversal of my original intentions.  

    That is a dichotomy in itself. My intention was not to have the dark take over, but once it did, I felt that the future of creation would be better served by allowing you to figure out how to deal with this threat. There are no more Creator Sons being created, as I have said to Candace more than once, and it is my plan to have the best Ascending Sons train here to become worthy new Creator Sons of the new Universes being formed.  

    You all are exceeding my expectations. The galaxies throughout the multiverses are paying close attention to your struggles and your successes. You are learning about situations that are unique, and your solutions are providing vast new archives of information that others can use in similar situations if something of this magnitude happens again. It is unlikely that anything similar will every take place again, however, because you have explored the parameters in this situation with such depth that there is not much more to be learned from it. That is why I say you are wonderful Ascending Sons. You have dealt with a particularly troublesome issue and come through the dark with patience and insight. Patience gives you breadth of thought, and insight comes from thinking broadly.

     You ask what is to happen. We honestly don’t know for sure. We are prepared for the worst that may come. There again we can’t prevent it from beginning. The scenario has been prepared already, and we are powerless to interrupt the flow it is following. You say why not? We are all parts of the same energy. The manifestations you view as reality are only a vision you have individually to interpret what you are linked to. Your energy is connected to the energy you view as a separate physical entity. It is not separate, and it is only physical appearing because you require it to be so to understand your existence in this dimension.  

    An attack could happen. It could also not materialize if enough people have the intention that such behavior is not fitting to their vision of what is happening. The mass consciousness you read about is a looser string of similar convictions that come together and operate as a unit of similar perceptions. The edges of the energy blur, so to speak, and the closely related idea streams merge and function as a unit. This is the same concept as sexual merging. Energy is energy, and it joins like energy to become one. The physical scenarios you all have to describe show that the contexts for the energy merging are not the actual exchanges.  

    What should you do at this time of uncertainty? Act as if you are certain. Act as if you are not in fear of what the dark decides to do. Act sensibly, but bravely. You have much you can do to help others. Mother Earth is going ahead with her letting loose. She has withheld her changes for almost too long to help you all get to the point you have reached. Now that you are home again with us, she is free to change as she see fit. Once again I tell you that these changes are such that the geography of the Earth will change. There is no way the physical embodiment of Mother Earth’s consciousness can continue the way it is when she herself is bursting through to a new awareness and understanding of her role in the ascension process. She has determined to take you with her, and this in itself is a remarkable decision for her to make. She is being as careful as she can to preserve your comfort zones and the places you are drawn to for your own work.  

    This is enough for this evening. Let the others read these words and publish them at your will.  

    Aton, Prime Coordinator of everything that happens in Nebadon

    THE GRAND UNIVERSE

    • Feb. 1st, 2009 at 6:31 AM

    There are seven superuniverses in the grand universe, and they are constituted approximately as follows:

      1. 15:2.3 1. The System. The basic unit of the supergovernment consists of about one thousand inhabited or inhabitable worlds. Blazing suns, cold worlds, planets too near the hot suns, and other spheres not suitable for creature habitation are not included in this group. These one thousand worlds adapted to support life are called a system, but in the younger systems only a comparatively small number of these worlds may be inhabited. Each inhabited planet is presided over by a Planetary Prince, and each local system has an architectural sphere as its headquarters and is ruled by a System Sovereign.

      2. 15:2.4 2.
    The Constellation. One hundred systems (about 100,000 inhabitable planets) make up a constellation. Each constellation has an architectural headquarters sphere and is presided over by three Vorondadek Sons, the Most Highs. Each constellation also has a Faithful of Days in observation, an ambassador of the Paradise Trinity.

      3. 15:2.5 3.
    The Local Universe. One hundred constellations (about 10,000,000 inhabitable planets) constitute a local universe. Each local universe has a magnificent architectural headquarters world and is ruled by one of the co-ordinate Creator Sons of God of the order of Michael. Each universe is blessed by the presence of a Union of Days, a representative of the Paradise Trinity.

      4. 15:2.6 4.
    The Minor Sector. One hundred local universes (about 1,000,000,000 inhabitable planets) constitute a minor sector of the superuniverse government; it has a wonderful headquarters world, wherefrom its rulers, the Recents of Days, administer the affairs of the minor sector. There are three Recents of Days, Supreme Trinity Personalities, on each minor sector headquarters.

      5. 15:2.7 5.
    The Major Sector. One hundred minor sectors (about 100,000,000,000 inhabitable worlds) make one major sector. Each major sector is provided with a superb headquarters and is presided over by three Perfections of Days, Supreme Trinity Personalities

      6. 15:2.8 6.
    The Superuniverse. Ten major sectors (about 1,000,000,000,000 inhabitable planets) constitute a superuniverse. Each superuniverse is provided with an enormous and glorious headquarters world and is ruled by three Ancients of Days.

      7. 15:2.9 7. The Grand Universe. Seven superuniverses make up the present organized grand universe, consisting of approximately seven trillion inhabitable worlds plus the architectural spheres and the one billion inhabited spheres of Havona. The superuniverses are ruled and administered indirectly and reflectively from Paradise by the Seven Master Spirits. The billion worlds of Havona are directly administered by the Eternals of Days, one such Supreme Trinity Personality presiding over each of these perfect spheres.

     

    THE GRAND UNIVERSE

    • Feb. 1st, 2009 at 6:11 AM

      12:0.1 The immensity of the far-flung creation of the Universal Father is utterly beyond the grasp of finite imagination; the enormousness of the master universe staggers the concept of even my order of being. But the mortal mind can be taught much about the plan and arrangement of the universes; you can know something of their physical organization and marvelous administration; you may learn much about the various groups of intelligent beings who inhabit the seven superuniverses of time and the central universe of eternity.

    12:0.2 In principle, that is, in eternal potential, we conceive of material creation as being infinite because the Universal Father is actually infinite, but as we study and observe the total material creation, we know that at any given moment in time it is limited, although to your finite minds it is comparatively limitless, virtually boundless.

    12:0.3 We are convinced, from the study of physical law and from the observation of the starry realms, that the infinite Creator is not yet manifest in finality of cosmic expression, that much of the cosmic potential of the Infinite is still self-contained and unrevealed. To created beings the master universe might appear to be almost infinite, but it is far from finished; there are still physical limits to the material creation, and the experiential revelation of the eternal purpose is still in progress.
     

    THE SUPERUNIVERSE OF ORVONTON

    • Feb. 1st, 2009 at 6:06 AM

     15:3.1 Practically all of the starry realms visible to the naked eye on Urantia belong to the seventh section of the grand universe, the superuniverse of Orvonton. The vast Milky Way starry system represents the central nucleus of Orvonton, being largely beyond the borders of your local universe. This great aggregation of suns, dark islands of space, double stars, globular clusters, star clouds, spiral and other nebulae, together with myriads of individual planets, forms a watchlike, elongated-circular grouping of about one seventh of the inhabited evolutionary universes.
     

    THE SUPERUNIVERSE

    • Feb. 1st, 2009 at 5:48 AM

    One superuniverse
    1,000,000,000,000 worlds 

    Major sectors............70 

    One major sector
    (100 minor sectors)..
    100,000,000,000 worlds 

    One minor sector
    (100 universes).....
    1,000,000,000 worlds 

    One universe
    (100 constellations).......
    10,000,000 worlds 

    Know your universe

    • Feb. 1st, 2009 at 5:18 AM

    15:2.10 Excluding the Paradise-Havona spheres, the plan of universe organization provides for the following units:
    Superuniverses............ 7
    Major sectors............70
    Minor sectors.......... 7,000
    Local universes........ 700,000
    Constellations........70,000,000
    Local systems...... 7,000,000,000
    Inhabitable planets. 7,000,000,000,000

    15:2.11 Each of the seven superuniverses is constituted, approximately, as follows:
    One system embraces, approximately........ 1,000 worlds
    One constellation (100 systems)......... 100,000 worlds
    One universe (100 constellations).......10,000,000 worlds
    One minor sector (100 universes)..... 1,000,000,000 worlds
    One major sector (100 minor sectors).. 100,000,000,000 worlds
    One superuniverse (10 major sectors). 1,000,000,000,000 worlds
     

    Universe arrangement

    • Feb. 1st, 2009 at 5:14 AM

    15:2.1 Only the Universal Father knows the location and actual number of inhabited worlds in space; he calls them all by name and number. I can give only the approximate number of inhabited or inhabitable planets, for some local universes have more worlds suitable for intelligent life than others. Nor have all projected local universes been organized. Therefore the estimates which I offer are solely for the purpose of affording some idea of the immensity of the material creation.

    15:2.2 There are seven superuniverses in the grand universe, and they are constituted approximately as follows:

    1. 15:2.3 1. The System. The basic unit of the supergovernment consists of about one thousand inhabited or inhabitable worlds. Blazing suns, cold worlds, planets too near the hot suns, and other spheres not suitable for creature habitation are not included in this group. These one thousand worlds adapted to support life are called a system, but in the younger systems only a comparatively small number of these worlds may be inhabited. Each inhabited planet is presided over by a Planetary Prince, and each local system has an architectural sphere as its headquarters and is ruled by a System Sovereign.
    2. 15:2.4 2. The Constellation. One hundred systems (about 100,000 inhabitable planets) make up a constellation. Each constellation has an architectural headquarters sphere and is presided over by three Vorondadek Sons, the Most Highs. Each constellation also has a Faithful of Days in observation, an ambassador of the Paradise Trinity.
    3. 15:2.5 3. The Local Universe. One hundred constellations (about 10,000,000 inhabitable planets) constitute a local universe. Each local universe has a magnificent architectural headquarters world and is ruled by one of the co-ordinate Creator Sons of God of the order of Michael. Each universe is blessed by the presence of a Union of Days, a representative of the Paradise Trinity.
    4. 15:2.6 4. The Minor Sector. One hundred local universes (about 1,000,000,000 inhabitable planets) constitute a minor sector of the superuniverse government; it has a wonderful headquarters world, wherefrom its rulers, the Recents of Days, administer the affairs of the minor sector. There are three Recents of Days, Supreme Trinity Personalities, on each minor sector headquarters.
    5. 15:2.7 5. The Major Sector. One hundred minor sectors (about 100,000,000,000 inhabitable worlds) make one major sector. Each major sector is provided with a superb headquarters and is presided over by three Perfections of Days, Supreme Trinity Personalities.
    6. 15:2.8 6. The Superuniverse. Ten major sectors (about 1,000,000,000,000 inhabitable planets) constitute a superuniverse. Each superuniverse is provided with an enormous and glorious headquarters world and is ruled by three Ancients of Days.
    7. 15:2.9 7. The Grand Universe. Seven superuniverses make up the present organized grand universe, consisting of approximately seven trillion inhabitable worlds plus the architectural spheres and the one billion inhabited spheres of Havona. The superuniverses are ruled and administered indirectly and reflectively from Paradise by the Seven Master Spirits. The billion worlds of Havona are directly administered by the Eternals of Days, one such Supreme Trinity Personality presiding over each of these perfect spheres.

    15:2.10 Excluding the Paradise-Havona spheres, the plan of universe organization provides for the following units:

    1. Superuniverses............ 7
    2. Major sectors............70
    3. Minor sectors.......... 7,000
    4. Local universes........ 700,000
    5. Constellations........70,000,000
    6. Local systems...... 7,000,000,000
    7. Inhabitable planets. 7,000,000,000,000

    15:2.11 Each of the seven superuniverses is constituted, approximately, as follows:

    1. One system embraces, approximately........ 1,000 worlds
    2. One constellation (100 systems)......... 100,000 worlds
    3. One universe (100 constellations).......10,000,000 worlds
    4. One minor sector (100 universes)..... 1,000,000,000 worlds
    5. One major sector (100 minor sectors).. 100,000,000,000 worlds
    6. One superuniverse (10 major sectors). 1,000,000,000,000 worlds

    15:2.12 All such estimates are approximations at best, for new systems are constantly evolving while other organizations are temporarily passing out of material existence.

    Bible References

    015:3 THE SUPERUNIVERSE OF ORVONTON
    Audio Version

    15:3.1 Practically all of the starry realms visible to the naked eye on Urantia belong to the seventh section of the grand universe, the superuniverse of Orvonton. The vast Milky Way starry system represents the central nucleus of Orvonton, being largely beyond the borders of your local universe. This great aggregation of suns, dark islands of space, double stars, globular clusters, star clouds, spiral and other nebulae, together with myriads of individual planets, forms a watchlike, elongated-circular grouping of about one seventh of the inhabited evolutionary universes.

    15:3.2 From the astronomical position of Urantia, as you look through the cross section of near-by systems to the great Milky Way, you observe that the spheres of Orvonton are traveling in a vast elongated plane, the breadth being far greater than the thickness and the length far greater than the breadth.

    15:3.3 Observation of the so-called Milky Way discloses the comparative increase in Orvonton stellar density when the heavens are viewed in one direction, while on either side the density diminishes; the number of stars and other spheres decreases away from the chief plane of our material superuniverse. When the angle of observation is propitious, gazing through the main body of this realm of maximum density, you are looking toward the residential universe and the center of all things.

    15:3.4 Of the ten major divisions of Orvonton, eight have been roughly identified by Urantian astronomers. The other two are difficult of separate recognition because you are obliged to view these phenomena from the inside. If you could look upon the superuniverse of Orvonton from a position far-distant in space, you would immediately recognize the ten major sectors of the seventh galaxy.

    15:3.5 The rotational center of your minor sector is situated far away in the enormous and dense star cloud of Sagittarius, around which your local universe and its associated creations all move, and from opposite sides of the vast Sagittarius subgalactic system you may observe two great streams of star clouds emerging in stupendous stellar coils.

    15:3.6 The nucleus of the physical system to which your sun and its associated planets belong is the center of the onetime Andronover nebula. This former spiral nebula was slightly distorted by the gravity disruptions associated with the events which were attendant upon the birth of your solar system, and which were occasioned by the near approach of a large neighboring nebula. This near collision changed Andronover into a somewhat globular aggregation but did not wholly destroy the two-way procession of the suns and their associated physical groups. Your solar system now occupies a fairly central position in one of the arms of this distorted spiral, situated about halfway from the center out towards the edge of the star stream.

    15:3.7 The Sagittarius sector and all other sectors and divisions of Orvonton are in rotation around Uversa, and some of the confusion of Urantian star observers arises out of the illusions and relative distortions produced by the following multiple revolutionary movements:

    1. The revolution of Urantia around its sun.
    2. The circuit of your solar system about the nucleus of the former Andronover nebula.
    3. The rotation of the Andronover stellar family and the associated clusters about the composite rotation-gravity center of the star cloud of Nebadon.
    4. The swing of the local star cloud of Nebadon and its associated creations around the Sagittarius center of their minor sector.
    5. The rotation of the one hundred minor sectors, including Sagittarius, about their major sector.
    6. The whirl of the ten major sectors, the so-called star drifts, about the Uversa headquarters of Orvonton.
    7. The movement of Orvonton and six associated superuniverses around Paradise and Havona, the counterclockwise processional of the superuniverse space level.

    15:3.8 These multiple motions are of several orders: The space paths of your planet and your solar system are genetic, inherent in origin. The absolute counterclockwise motion of Orvonton is also genetic, inherent in the architectural plans of the master universe. But the intervening motions are of composite origin, being derived in part from the constitutive segmentation of matter-energy into the superuniverses and in part produced by the intelligent and purposeful action of the Paradise force organizers.

    15:3.9 The local universes are in closer proximity as they approach Havona; the circuits are greater in number, and there is increased superimposition, layer upon layer. But farther out from the eternal center there are fewer and fewer systems, layers, circuits, and universes.

    Bible References

    015:4 NEBULAE—THE ANCESTORS OF UNIVERSES
    Audio Version

    15:4.1 While creation and universe organization remain forever under the control of the infinite Creators and their associates, the whole phenomenon proceeds in accordance with an ordained technique and in conformity to the gravity laws of force, energy, and matter. But there is something of mystery associated with the universal force-charge of space; we quite understand the organization of the material creations from the ultimatonic stage forward, but we do not fully comprehend the cosmic ancestry of the ultimatons. We are confident that these ancestral forces have a Paradise origin because they forever swing through pervaded space in the exact gigantic outlines of Paradise. Though nonresponsive to Paradise gravity, this force-charge of space, the ancestor of all materialization, does always respond to the presence of nether Paradise, being apparently circuited in and out of the nether Paradise center.

    15:4.2 The Paradise force organizers transmute space potency into primordial force and evolve this prematerial potential into the primary and secondary energy manifestations of physical reality. When this energy attains gravity-responding levels, the power directors and their associates of the superuniverse regime appear upon the scene and begin their never-ending manipulations designed to establish the manifold power circuits and energy channels of the universes of time and space. Thus does physical matter appear in space, and so is the stage set for the inauguration of universe organization.

    15:4.3 This segmentation of energy is a phenomenon which has never been solved by the physicists of Nebadon. Their chief difficulty lies in the relative inaccessibility of the Paradise force organizers, for the living power directors, though they are competent to deal with space-energy, do not have the least conception of the origin of the energies they so skillfully and intelligently manipulate.

    15:4.4 Paradise force organizers are nebulae originators; they are able to initiate about their space presence the tremendous cyclones of force which, when once started, can never be stopped or limited until the all-pervading forces are mobilized for the eventual appearance of the ultimatonic units of universe matter. Thus are brought into being the spiral and other nebulae, the mother wheels of the direct-origin suns and their varied systems. In outer space there may be seen ten different forms of nebulae, phases of primary universe evolution, and these vast energy wheels had the same origin as did those in the seven superuniverses.

    15:4.5 Nebulae vary greatly in size and in the resulting number and aggregate mass of their stellar and planetary offspring. A sun-forming nebula just north of the borders of Orvonton, but within the superuniverse space level, has already given origin to approximately forty thousand suns, and the mother wheel is still throwing off suns, the majority of which are many times the size of yours. Some of the larger nebulae of outer space are giving origin to as many as one hundred million suns.

    15:4.6 Nebulae are not directly related to any of the administrative units, such as minor sectors or local universes, although some local universes have been organized from the products of a single nebula. Each local universe embraces exactly one one-hundred-thousandth part of the total energy charge of a superuniverse irrespective of nebular relationship, for energy is not organized by nebulae—it is universally distributed.

    15:4.7 Not all spiral nebulae are engaged in sun making. Some have retained control of many of their segregated stellar offspring, and their spiral appearance is occasioned by the fact that their suns pass out of the nebular arm in close formation but return by diverse routes, thus making it easy to observe them at one point but more difficult to see them when widely scattered on their different returning routes farther out and away from the arm of the nebula. There are not many sun-forming nebulae active in Orvonton at the present time, though Andromeda, which is outside the inhabited superuniverse, is very active. This far-distant nebula is visible to the naked eye, and when you view it, pause to consider that the light you behold left those distant suns almost one million years ago.

    15:4.8 The Milky Way galaxy is composed of vast numbers of former spiral and other nebulae, and many still retain their original configuration. But as the result of internal catastrophes and external attraction, many have suffered such distortion and rearrangement as to cause these enormous aggregations to appear as gigantic luminous masses of blazing suns, like the Magellanic Cloud. The globular type of star clusters predominates near the outer margins of Orvonton.

    15:4.9 The vast star clouds of Orvonton should be regarded as individual aggregations of matter comparable to the separate nebulae observable in the space regions external to the Milky Way galaxy. Many of the so-called star clouds of space, however, consist of gaseous material only. The energy potential of these stellar gas clouds is unbelievably enormous, and some of it is taken up by near-by suns and redispatched in space as solar emanations.

    015:5 THE ORIGIN OF SPACE BODIES
    Audio Version

    15:5.1 The bulk of the mass contained in the suns and planets of a superuniverse originates in the nebular wheels; very little of superuniverse mass is organized by the direct action of the power directors (as in the construction of architectural spheres), although a constantly varying quantity of matter originates in open space.

    15:5.2 As to origin, the majority of the suns, planets, and other spheres can be classified in one of the following ten groups:

    1. 15:5.3 1. Concentric Contraction Rings. Not all nebulae are spiral. Many an immense nebula, instead of splitting into a double star system or evolving as a spiral, undergoes condensation by multiple-ring formation. For long periods such a nebula appears as an enormous central sun surrounded by numerous gigantic clouds of encircling, ring-appearing formations of matter.
    2. 15:5.4 2. The Whirled Stars embrace those suns which are thrown off the great mother wheels of highly heated gases. They are not thrown off as rings but in right- and left-handed processions. Whirled stars are also of origin in other-than-spiral nebulae.
    3. 15:5.5 3. Gravity-explosion Planets. When a sun is born of a spiral or of a barred nebula, not infrequently it is thrown out a considerable distance. Such a sun is highly gaseous, and subsequently, after it has somewhat cooled and condensed, it may chance to swing near some enormous mass of matter, a gigantic sun or a dark island of space. Such an approach may not be near enough to result in collision but still near enough to allow the gravity pull of the greater body to start tidal convulsions in the lesser, thus initiating a series of tidal upheavals which occur simultaneously on opposite sides of the convulsed sun. At their height these explosive eruptions produce a series of varying-sized aggregations of matter which may be projected beyond the gravity-reclamation zone of the erupting sun, thus becoming stabilized in orbits of their own around one of the two bodies concerned in this episode. Later on the larger collections of matter unite and gradually draw the smaller bodies to themselves. In this way many of the solid planets of the lesser systems are brought into existence. Your own solar system had just such an origin.
    4. 15:5.6 4. Centrifugal Planetary Daughters. Enormous suns, when in certain stages of development, and if their revolutionary rate greatly accelerates, begin to throw off large quantities of matter which may subsequently be assembled to form small worlds that continue to encircle the parent sun.
    5. 15:5.7 5. Gravity-deficiency Spheres. There is a critical limit to the size of individual stars. When a sun reaches this limit, unless it slows down in revolutionary rate, it is doomed to split; sun fission occurs, and a new double star of this variety is born. Numerous small planets may be subsequently formed as a by-product of this gigantic disruption.
    6. 15:5.8 6. Contractural Stars. In the smaller systems the largest outer planet sometimes draws to itself its neighboring worlds, while those planets near the sun begin their terminal plunge. With your solar system, such an end would mean that the four inner planets would be claimed by the sun, while the major planet, Jupiter, would be greatly enlarged by capturing the remaining worlds. Such an end of a solar system would result in the production of two adjacent but unequal suns, one type of double star formation. Such catastrophes are infrequent except out on the fringe of the superuniverse starry aggregations.
    7. 15:5.9 7. Cumulative Spheres. From the vast quantity of matter circulating in space, small planets may slowly accumulate. They grow by meteoric accretion and by minor collisions. In certain sectors of space, conditions favor such forms of planetary birth. Many an inhabited world has had such an origin.

      15:5.10 Some of the dense dark islands are the direct result of the accretions of transmuting energy in space. Another group of these dark islands have come into being by the accumulation of enormous quantities of cold matter, mere fragments and meteors, circulating through space. Such aggregations of matter have never been hot and, except for density, are in composition very similar to Urantia.

    8. 15:5.11 8. Burned-out Suns. Some of the dark islands of space are burned-out isolated suns, all available space-energy having been emitted. The organized units of matter approximate full condensation, virtual complete consolidation; and it requires ages upon ages for such enormous masses of highly condensed matter to be recharged in the circuits of space and thus to be prepared for new cycles of universe function following a collision or some equally revivifying cosmic happening.
    9. 15:5.12 9. Collisional Spheres. In those regions of thicker clustering, collisions are not uncommon. Such an astronomic readjustment is accompanied by tremendous energy changes and matter transmutations. Collisions involving dead suns are peculiarly influential in creating widespread energy fluctuations. Collisional debris often constitutes the material nucleuses for the subsequent formation of planetary bodies adapted to mortal habitation.
    10. 15:5.13 10. Architectural Worlds. These are the worlds which are built according to plans and specifications for some special purpose, such as Salvington, the headquarters of your local universe, and Uversa, the seat of government of our superuniverse.

    15:5.14 There are numerous other techniques for evolving suns and segregating planets, but the foregoing procedures suggest the methods whereby the vast majority of stellar systems and planetary families are brought into existence. To undertake to describe all the various techniques involved in stellar metamorphosis and planetary evolution would require the narration of almost one hundred different modes of sun formation and planetary origin. As your star students scan the heavens, they will observe phenomena indicative of all these modes of stellar evolution, but they will seldom detect evidence of the formation of those small, nonluminous collections of matter which serve as inhabited planets, the most important of the vast material creations.

    015:6 THE SPHERES OF SPACE
    Audio Version

    15:6.1 Irrespective of origin, the various spheres of space are classifiable into the following major divisions:

    1. The suns—the stars of space.
    2. The dark islands of space.
    3. Minor space bodies—comets, meteors, and planetesimals.
    4. The planets, including the inhabited worlds.
    5. Architectural spheres—worlds made to order.

    15:6.2 With the exception of the architectural spheres, all space bodies have had an evolutionary origin, evolutionary in the sense that they have not been brought into being by fiat of Deity, evolutionary in the sense that the creative acts of God have unfolded by a time-space technique through the operation of many of the created and eventuated intelligences of Deity.

    15:6.3 The Suns. These are the stars of space in all their various stages of existence. Some are solitary evolving space systems; others are double stars, contracting or disappearing planetary systems. The stars of space exist in no less than a thousand different states and stages. You are familiar with suns that emit light accompanied by heat; but there are also suns which shine without heat.

    15:6.4 The trillions upon trillions of years that an ordinary sun will continue to give out heat and light well illustrates the vast store of energy which each unit of matter contains. The actual energy stored in these invisible particles of physical matter is well-nigh unimaginable. And this energy becomes almost wholly available as light when subjected to the tremendous heat pressure and the associated energy activities which prevail in the interior of the blazing suns. Still other conditions enable these suns to transform and send forth much of the energy of space which comes their way in the established space circuits. Many phases of physical energy and all forms of matter are attracted to, and subsequently distributed by, the solar dynamos. In this way the suns serve as local accelerators of energy circulation, acting as automatic power-control stations.

    15:6.5 The superuniverse of Orvonton is illuminated and warmed by more than ten trillion blazing suns. These suns are the stars of your observable astronomic system. More than two trillion are too distant and too small ever to be seen from Urantia. But in the master universe there are as many suns as there are glasses of water in the oceans of your world.

    15:6.6 The Dark Islands of Space. These are the dead suns and other large aggregations of matter devoid of light and heat. The dark islands are sometimes enormous in mass and exert a powerful influence in universe equilibrium and energy manipulation. The density of some of these large masses is well-nigh unbelievable. And this great concentration of mass enables these dark islands to function as powerful balance wheels, holding large neighboring systems in effective leash. They hold the gravity balance of power in many constellations; many physical systems which would otherwise speedily dive to destruction in near-by suns are held securely in the gravity grasp of these guardian dark islands. It is because of this function that we can locate them accurately. We have measured the gravity pull of the luminous bodies, and we can therefore calculate the exact size and location of the dark islands of space which so effectively function to hold a given system steady in its course.

    15:6.7 Minor Space Bodies. The meteors and other small particles of matter circulating and evolving in space constitute an enormous aggregate of energy and material substance.

    15:6.8 Many comets are unestablished wild offspring of the solar mother wheels, which are being gradually brought under control of the central governing sun. Comets also have numerous other origins. A comet's tail points away from the attracting body or sun because of the electrical reaction of its highly expanded gases and because of the actual pressure of light and other energies emanating from the sun. This phenomenon constitutes one of the positive proofs of the reality of light and its associated energies; it demonstrates that light has weight. Light is a real substance, not simply waves of hypothetical ether.

    15:6.9 The Planets. These are the larger aggregations of matter which follow an orbit around a sun or some other space body; they range in size from planetesimals to enormous gaseous, liquid, or solid spheres. The cold worlds which have been built up by the assemblage of floating space material, when they happen to be in proper relation to a near-by sun, are the more ideal planets to harbor intelligent inhabitants. The dead suns are not, as a rule, suited to life; they are usually too far away from a living, blazing sun, and further, they are altogether too massive; gravity is tremendous at the surface.

    15:6.10 In your superuniverse not one cool planet in forty is habitable by beings of your order. And, of course, the superheated suns and the frigid outlying worlds are unfit to harbor higher life. In your solar system only three planets are at present suited to harbor life. Urantia, in size, density, and location, is in many respects ideal for human habitation.

    15:6.11 The laws of physical-energy behavior are basically universal, but local influences have much to do with the physical conditions which prevail on individual planets and in local systems. An almost endless variety of creature life and other living manifestations characterizes the countless worlds of space. There are, however, certain points of similarity in a group of worlds associated in a given system, while there also is a universe pattern of intelligent life. There are physical relationships among those planetary systems which belong to the same physical circuit, and which closely follow each other in the endless swing around the circle of universes.

    015:7 THE ARCHITECTURAL SPHERES
    Audio Version

    15:7.1 While each superuniverse government presides near the center of the evolutionary universes of its space segment, it occupies a world made to order and is peopled by accredited personalities. These headquarters worlds are architectural spheres, space bodies specifically constructed for their special purpose. While sharing the light of near-by suns, these spheres are independently lighted and heated. Each has a sun which gives forth light without heat, like the satellites of Paradise, while each is supplied with heat by the circulation of certain energy currents near the surface of the sphere. These headquarters worlds belong to one of the greater systems situated near the astronomical center of their respective superuniverses.

    15:7.2 Time is standardized on the headquarters of the superuniverses. The standard day of the superuniverse of Orvonton is equal to almost thirty days of Urantia time, and the Orvonton year equals one hundred standard days. This Uversa year is standard in the seventh superuniverse, and it is twenty-two minutes short of three thousand days of Urantia time, about eight and one fifth of your years.

    15:7.3 The headquarters worlds of the seven superuniverses partake of the nature and grandeur of Paradise, their central pattern of perfection. In reality, all headquarters worlds are paradisiacal. They are indeed heavenly abodes, and they increase in material size, morontia beauty, and spirit glory from Jerusem to the central Isle. And all the satellites of these headquarters worlds are also architectural spheres.

    15:7.4 The various headquarters worlds are provided with every phase of material and spiritual creation. All kinds of material, morontial, and spiritual beings are at home on these rendezvous worlds of the universes. As mortal creatures ascend the universe, passing from the material to the spiritual realms, they never lose their appreciation for, and enjoyment of, their former levels of existence.

    15:7.5 Jerusem, the headquarters of your local system of Satania, has its seven worlds of transition culture, each of which is encircled by seven satellites, among which are the seven mansion worlds of morontia detention, man's first postmortal residence. As the term heaven has been used on Urantia, it has sometimes meant these seven mansion worlds, the first mansion world being denominated the first heaven, and so on to the seventh.

    15:7.6 Edentia, the headquarters of your constellation of Norlatiadek, has its seventy satellites of socializing culture and training, on which ascenders sojourn upon the completion of the Jerusem regime of personality mobilization, unification, and realization.

    15:7.7 Salvington, the capital of Nebadon, your local universe, is surrounded by ten university clusters of forty-nine spheres each. Hereon is man spiritualized following his constellation socialization.

    15:7.8 Uminor the third, the headquarters of your minor sector, Ensa, is surrounded by the seven spheres of the higher physical studies of the ascendant life.

    15:7.9 Umajor the fifth, the headquarters of your major sector, Splandon, is surrounded by the seventy spheres of the advancing intellectual training of the superuniverse.

    15:7.10 Uversa, the headquarters of Orvonton, your superuniverse, is immediately surrounded by the seven higher universities of advanced spiritual training for ascending will creatures. Each of these seven clusters of wonder spheres consists of seventy specialized worlds containing thousands upon thousands of replete institutions and organizations devoted to universe training and spirit culture wherein the pilgrims of time are re-educated and re-examined preparatory to their long flight to Havona. The arriving pilgrims of time are always received on these associated worlds, but the departing graduates are always dispatched for Havona direct from the shores of Uversa.

    15:7.11 Uversa is the spiritual and administrative headquarters for approximately one trillion inhabited or inhabitable worlds. The glory, grandeur, and perfection of the Orvonton capital surpass any of the wonders of the time-space creations.

    15:7.12 If all the projected local universes and their component parts were established, there would be slightly less than five hundred billion architectural worlds in the seven superuniverses.



     

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     The Book is not a complete religion, like others described in this web site. 1,2 It does not have a clergy, a creed that one is required to believe in, or rules of behavior that one must follow. It is a book which has spawned two organizations, now called the Urantia Foundation and the Urantia Fellowship. The book is used by individuals of many religions as a spiritual guide. The readership is mostly Christian, but involves many Jews, Muslims and other theists.

    The book states that Urantia is an ancient name for the planet earth. It is a large book with over two thousand pages and almost 200 individual essays that reveal information about:

    bullet God,
    bullet other supernatural beings,
    bullet the history of earth and of the rest of the universe,
    bullet the development of humanity,
    bullet the history, message and purpose of Yeshua of Nazareth, (a.k.a. Jesus Christ).

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    History:

    During the 1920's and 1930's, a Chicago psychiatrist, Dr. W.S. Sadler (1875-1969) became very interested in an unusual case. Sadler had been asked to examine a patient after the patient's wife noticed he was talking in his sleep, and seemed to be speaking for various super-mortal personalities, called revelators. The name of the patient has been kept secret and the exact manner of communication is not clear. However, Dr. Sadler insisted that this process did not involve spiritualism, channeling, or automatic writing. The contact personality was entirely unconscious (asleep) during the transmission, and had little or no interest in the process when awake. The material that eventually became the Urantia Book was received during the years 1934-35. Sadler organized a group of interested persons, called the Forum, to review and discuss this material. The Urantia Foundation was founded as a non-profit educational and publishing group in 1950. It is administered by a five member board. It has been publishing the book in English since 1955. 3 More recently, it has expanded their activities to translate the book into many other languages. Their main office is in Chicago, IL. However, they have branch offices around the world. 4 The Urantia Brotherhood was then formed. In 1996, the Foundation forced the Brotherhood to stop using its name; the latter became the Fifth Epochal Fellowship in 1989. The Foundation relented in 1999, and the Fellowship changed its name back to the Urantia Book Fellowship. 5 

    The Urantia book was originally published in English, during 1955; it has since been translated into Finnish, French and Spanish.

    [EDITORS NOTE: Back in 1934-1935, people didn't know all the different types of channeng.  The type that Kellogg was employing would be called Relay channeling.]

    The Urantia Book contains four parts, composed of individual essays contributed by celestial beings of various orders:

    bullet Part I: The Central and Superuniverses.
    bullet Part II: The Local Universe.
    bullet Part III: The History of Urantia.
    bullet Part IV: The Life and Teachings of Jesus.

    There are many concepts in the book which are directly traceable to earlier works by human authors, including scientists and early Seventh-Day Adventists teachers. The celestial revelators explain that they are required to make use of existing human concepts wherever possible.

    There have been four other major events in the history of mankind, which also contained important revelation from celestial beings. The life of Jesus is considered the fourth. The Urantia book is regarded as the Fifth Epochal Revelation.

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    Teachings of the Urantia Book:

    The book covers a multitude of subjects including theology, cosmology, evolution, anthropology, and history. Consequently, it is difficult to summarize its teachings. Here are a few selected concepts:

    bullet The world is viewed as one of 10 million inhabited worlds in our local universe called Nebadon.
    bullet God the Universal Father is the ultimate source of all things, and is also knowable as a loving personal being.
    bullet The Universal Father can act in concert with other deity personalities in a complex association of three trinities, The Trinity of Trinities.
    bullet The book describes a form of theistic evolution which deviates from the Bible's account in Genesis, Chapter 1 and 2. It also does not fully agree with Naturalistic Evolution, as it is currently understood by scientists.
    bullet Just as lower animals evolved into humans, we are destined to evolve and become spirit beings, called finaliters. The book details our long progression of spiritual experiences on other, more advanced, worlds.
    bullet The book teaches that an a fragment of God's spirit dwells within each person; this is called a "Thought Adjuster." Its role is to guide the individual towards greater spiritual understanding through many lives on other worlds.
    bullet The book corrects the Genesis account of Adam and Eve and the concept of atonement. Adam and Eve did not "fall," although they fell short of their mandate to uplift humankind. People today do not suffer from original sin, and thus do not need to be redeemed by the blood of Christ. They are inherently children of God.
    bullet The book counters many beliefs that Christians have traditionally held about the nature and message of Jesus Christ; it expands upon his known teachings. They refer to Jesus by the English translation of one of his actual names: Joshua ben Joseph. They view him as the 7th incarnation of Michael of Nebadon, the 611,121st Creator Son of God. Christ is believed to have toured the Roman empire with two people from India in the years preceding his ministry. He is believed to have died on the cross and resurrected in a morontial body (an intermediate state between matter and spirit). As such, he was visible to numerous disciples before his ascension. He now is the sovereign of our universe, where he "represents and actually embodies the personality presence of the Universal Father."
    bullet Jesus boldly proclaimed the spiritual equality of women at a time when women were not even allowed on the main floor of the synagogue. The book explains that Jesus appointed twelve women evangelists, and these women remained faithful even when his apostles denied or betrayed him.
    bullet The book attributes the following teachings to Jesus:
    bullet "Prayer is self-reminding; worship is self-forgetting."
    bullet "Worship must alternate with service, work should alternate with play, religion should be balanced by humor, profound philosophy should be relieved by rhythmic poetry, the strain of living should be relaxed by the restfulness of worship."
    bullet The world's religions are all beneficial, "to the extent that they bring man to God and bring the realization of the Father to man... all contain truth." "The Hebrews based their religion on goodness; the Greeks on beauty; both religions sought truth. Jesus revealed a God of love, and love is all-embracing of truth, beauty, and goodness."
    bullet True religion "is to know God as your Father and man as your brother. Religion is not a slavish belief in threats of punishment or magical promises of future mystical rewards."

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    Other information:

    bullet Copyright status: The Urantia Foundation renewed its copyright of the Urantia Book in 1983. On 2001-JUN-20, at a federal court in Oklahoma City, OK, a jury declared the renewal to be invalid. The U.S. Supreme Court refused to hear the case. The text of the Urantia Book is now in the public domain.
    bullet Emblem: "The Banner of Michael is the emblem of the Urantia/Urantian religion." It is defined in the Urantia Book: "...the banner of Michael, the material emblem of the Trinity government of all creation, the three azure blue concentric circles on a white background." (53.5.4)." One version consists of a triangular white flag with three concentric blue circles.

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    References used:

    1. The Urantia Foundation is located at 533 Diversey Parkway, Chicago, IL 60614. Their phone number is 773-525-3319 or 1-800-URANTIA. Their Email address is urantia@urantia.org
    2. Versions of the Urantia Papers are available online at: http://urantiapapers.freeurantia.org/  and http://urantiabook.org/
    3. The Urantia Foundation's website is at: www.urantia.org
    4. "About Urantia Foundation," Urantia Foundation, at: http://www.urantia.org/
    5. The Urantia Book Fellowship's website is at: http://urantiabook.org/

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    Other information sources:

    bullet A list of Urantia Book related websites is at: http://ubwebsites.com/ They list major sites, introductory sites, locations where the complete text can be downloaded, translations, discussion books, etc.
    bullet A list of web sites that form the Urantia Book Readers United Resource web ring is at: http://www.webring.org/
    bullet Norm DuVal has a "Urantia Foundation Truth Site" at: http://www.freeurantia.org/ Their site is "dedicated to religious freedom, 'unceasing exposure' ...of Urantia Foundation's sophistries, and resistance to Urantia Foundation's religious tyranny and persecution against believers of the Urantia Revelation."
    bullet A Urantia Reflectivity Circuit lists a directory of Urantia book study groups, social gatherings, book reviews, etc. See: http://www.ubook.org/
    bullet Locations of Urantia study groups can be obtained from the Urantia Foundation or from the Fifth Epochal Fellowship, 529 Wrightwood Avenue, Chicago, IL 60614 (312-327-0424).
    bullet Urantiabook.org maintains a list of reader email lists and study groups at http://urantiabook.org/
    bullet A book which is critical of the Urantia Book but contains interesting historical references is: Martin Gardner, "Urantia: The Great Cult Mystery" Prometheus Books (1995). Read reviews or order this book safely from Amazon.com online book store
    bullet The Fellowship of Readers of the Urantia Book maintains a very extensive WWW site at: http://www.ubfellowship.org
    bullet UBtheNEWS is an independent project by Urantia Book enthusiasts. It explains corroborations between the Urantia Book and subsequent scientific discoveries. See: http://www.ubthenews.com/

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    Part I: The Central and Superuniverses
    Part II: The Local Universe
    Part III: The History of Urantia
    Part IV: The Life and Teachings of Jesus
     

    THE URANTIA BOOK

    • Jan. 28th, 2009 at 11:55 AM

     

    The writers introduce the word Urantia as the name of the planet Earth and state that their intent is to "present enlarged concepts and advanced truth" in an "endeavor to expand cosmic consciousness and enhance spiritual perception." Among many other topics, it expounds on the origin and meaning of life, describes humankind's place in the universe, discusses the relationship between God and people, and presents a detailed biography of Jesus.

    The Urantia Foundation first published The Urantia Book in 1955 in English. Translations into eleven other languages are available, with new translations in process.[3] An edition containing a topical index and a free audio DVD is published by Uversa Press.

    In 2001, a United States jury trial in Oklahoma City found that the Urantia Foundation's 1983 renewal of the book's copyright was invalid.[4] This decision was upheld in the United States Court of Appeals 10th District,[5] and the English version of the book is considered to have entered the public domain in the U.S. as of 1983.[2] In 2006, the international copyright on the English text expired.[6] Complete, searchable editions of The Urantia Book are available on the Internet, as well as free audio versions.

    Overview of The Urantia Book

    The Urantia Book is 2,097 pages long, and consists of a foreword followed by 196 "papers", divided into four parts:

    • Part I: The Central and Superuniverses
    • Part II: The Local Universe
    • Part III: The History of Urantia
    • Part IV: The Life and Teachings of Jesus

    The foreword is in outline form and is presented as a guide to the terminology used throughout the rest of the book, introducing explanations for concepts and words that are developed in greater detail with later papers.

    Part I consists of 31 papers that address what are considered the highest levels of creation, beginning with the concepts of the eternal and infinite God.

    Part II consists of 25 papers dedicated to subjects pertaining to "local universes." Part II expands on Part I and presents narratives on the inhabitants of local universes and their work, as it is coordinated with God’s plans in the larger schemes of creation.

    Part III consists of 48 papers that compile a broad history of the Earth, presenting a purported explanation of the origin, purpose and destiny of the world and its inhabitants. An additional 15 papers cover varied topics such as "Deity and Reality", the concept of the Thought Adjuster, "Personality Survival", and "The Bestowals of Christ Michael".

    Part IV consists of 77 papers and narrates "The Life and Teachings of Jesus". Included are papers about his childhood, teenage years, numerous travels, several preaching tours, miracles, crises, and the events that led to his crucifixion, death, and resurrection. It continues with papers on Pentecost, and finally, "The Faith of Jesus". In addition, Part IV illustrates many of the concepts presented in the first three parts through the story of Jesus' life.

    Authorship

    William S. Sadler, MD
    Lena K. Sadler, MD

    The exact circumstances of the origin of The Urantia Book are unknown. The book and its publishers do not name a human author; instead it is written as if directly presented by numerous celestial beings appointed to the task of providing an "epochal" spiritual revelation to humankind. For each paper, either a name, or an order of celestial being, or a group of beings is credited as its author.[7][8][9]

    As early as 1911, William S. Sadler and his wife Lena Sadler, physicians in Chicago and well known in the community, were approached by a neighbor who was concerned because she would occasionally find her husband in a deep sleep and breathing abnormally.[7][2] She reported that she was unable to wake him at these times. The Sadlers came to observe the episodes, and over time, the individual produced verbal communications that claimed to be from "student visitor" spiritual beings.[2] This changed in early 1925 with a "voluminous handwritten document", which from then on became the regular method of purported communication.[2] The Sadlers were both respected physicians; William Sadler in particular was a debunker of paranormal claims, who is portrayed as not believing in the supernatural. In 1929, he published a book called The Mind at Mischief, in which he explained fraudulent methods of mediums and how self-deception leads to psychic claims. He wrote in an appendix that there were two cases that he had not explained to his satisfaction.[10]

    The other exception has to do with a rather peculiar case of psychic phenomena, one which I find myself unable to classify, and which I would like very much to narrate more fully; I cannot do so here, however, because of a promise which I feel under obligation to keep sacredly. In other words, I have promised not to publish this case during the lifetime of the individual. I hope sometime to secure a modification of that promise and be able to report this case more fully because of its interesting features. I was brought in contact with it, in the summer of 1911, and I have had it under my observation more or less ever since, having been present at probably 250 of the night sessions, many of which have been attended by a stenographer who made voluminous notes.

    A thorough study of this case has convinced me that it is not one of ordinary trance. While the sleep seems to be quite of a natural order, it is very profound, and so far we have never been able to awaken the subject when in this state; but the body is never rigid, and the heart action is never modified, though respiration is sometimes markedly interfered with. This man is utterly unconscious, wholly oblivious to what takes place, and unless told about it subsequently, never knows that he has been used as a sort of clearing house for the coming and going of alleged extra-planetary personalities. In fact, he is more or less indifferent to the whole proceeding, and shows a surprising lack of interest in these affairs as they occur from time to time.

    Eighteen years of study and careful investigation have failed to reveal the psychic origin of these messages. I find myself at the present time just where I was when I started. Psychoanalysis, hypnotism, intensive comparison, fail to show that the written or spoken messages of this individual have origin in his own mind. Much of the material secured through this subject is quite contrary to his habits of thought, to the way in which he has been taught, and to his entire philosophy. In fact, of much that we have secured, we have failed to find anything of its nature in existence. Its philosophic content is quite new, and we are unable to find where very much of it has ever found human expression.

    In 1924, a group of Sadler's friends, former patients, and colleagues began meeting for Sunday intellectual discussions, but became interested in the strange communications when Sadler mentioned the case and read samples at their request. Shortly afterwards, a communication reportedly was received that this group would be allowed to devise questions and that answers would be given by celestial beings through the "contact personality".

    Sadler presented this development to the group, and they generated hundreds of questions without full seriousness, but their claim is that it resulted in the appearance of answers in the form of fully written papers. They became more impressed with the quality of the answers and continued to ask questions, until all papers now collected together as The Urantia Book were obtained. The group was known as the Forum. A smaller group of five individuals called the Contact Commission, including the Sadlers, was responsible for gathering the questions from the Forum, acting as the custodians of the handwritten manuscripts that were presented as answers, and arranging for proofreading and typing of the material.[7]

    The Sadlers and others involved, now all deceased, claimed[11] that the papers of the book were physically materialized from 1925 until 1935 in a way that was not understood even by them, with the first three parts being completed in 1934 and the fourth in 1935. The last Forum gathering was in 1942. Also documented are methods of reception that Sadler refuted as the way the papers were received.[8]

    After all of the written material was received in 1935, an additional period of time supposedly took place where requests for clarifications resulted in revisions. Sadler and his son William (Bill) Sadler, Jr. at one point wrote a draft introduction and were told that they could not add their introduction because "A city can not be lit by a candle."[12] The Foreword was then "received." Bill Sadler is noted to have composed the table of contents that is published with the book.

    The communications purportedly continued for another two decades while members of the Forum studied the book in depth, and according to Sadler and others, permission to publish it was given to them in 1955. The Urantia Foundation was formed in 1950 as a tax-exempt educational society in Illinois,[13] and through privately raised funds, the book was published under international copyright on October 12, 1955.

    Only the members of the Contact Commission witnessed the activities of the sleeping subject, and only they knew his identity.[2] The individual is claimed to have been kept anonymous in order to prevent undesirable future veneration or reverence for him. Martin Gardner states that a more plausible explanation concerning the origin of the book compared to celestial beings is that the Contact Commission, particularly William Sadler, was responsible. Martin Gardner's conclusion is that a man named Wilfred Kellogg was the sleeping subject and authored the work from his subconscious mind, with William Sadler subsequently editing and authoring parts.[7] A statistical analysis using the Mosteller and Wallace methods of stylometry indicates at least nine authors were involved, and by comparatively analyzing the book against Sadler's The Mind at Mischief, does not indicate authorship or extensive editing by Sadler, without ruling out the possibility of limited edits.[2]

    Teachings

     Nature of God

    God in The Urantia Book is the creator and upholder of all reality — an omniscient, omnipresent, omnipotent, infinite, and eternal spirit personality.

    The most fundamental teaching about God in the book is that he is a loving Father, with whom all may have a personal relationship. "The face which the Infinite turns toward all universe personalities is the face of a Father, the Universal Father of love." Even during the development of numerous other themes in The Urantia Book, God as a loving Father is emphasized as the central, unifying attitude of God toward his creation.

    From Paper 2, "The Nature of God":

    God is inherently kind, naturally compassionate, and everlastingly merciful. And never is it necessary that any influence be brought to bear upon the Father to call forth his loving-kindness. The creature's need is wholly sufficient to insure the full flow of the Father's tender mercies and his saving grace. Since God knows all about his children, it is easy for him to forgive. The better man understands his neighbor, the easier it will be to forgive him, even to love him.

    God is said to be a mystery though because of the infinite scope of his perfection and his attributes. From Paper 1, "The Universal Father":

    God is not hiding from any of his creatures. He is unapproachable to so many orders of beings only because he "dwells in a light which no material creature can approach." The immensity and grandeur of the divine personality is beyond the grasp of the unperfected mind of evolutionary mortals. Today, and as you are, you must discern the invisible Maker through his manifold and diverse creation, as well as through the revelation and ministration of his Sons and their numerous subordinates.

    God according to the book is one Deity who functions on a range of different levels of reality, both personal and impersonal. God is taught to exist in a Trinity of three perfectly individualized persons who are co-equal: God the Father, God the Son, and God the Spirit. These persons are referred to by additional titles in the book, primarily as the "Universal Father", "Eternal Son", and "Infinite Spirit". While stating that the concept of one God in three persons is difficult to fully understand, the book says that the idea "in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one".

    The Father, Son, and Spirit are considered "existential" persons of Deity, those in existence from the eternal past to the eternal future. In addition, three persons of Deity are described who are "experiential", or incomplete and in the process of actualizing: God the Supreme, God the Ultimate, and God the Absolute. Of these three, God the Supreme, or "the Supreme Being", is given the most explanation, as the person of Deity evolving in time and space to unify finite reality and the infinite. The persons of God the Ultimate and God the Absolute are considered to be remote from the possibility of comprehension and are covered on a limited basis.

    Many types of celestial beings are enumerated in the book, and one of particular note is a joint "offspring" of the Universal Father and Eternal Son called a "Creator Son". A divine Creator Son is considered the full representation of the Universal Father and Eternal Son that is possible to people. Jesus of Nazareth is identified as a Creator Son who incarnated on Earth and whose life and teachings are portrayed as the fullest revelation of the personality and attitude of God ever given to humanity.

    Paper 196, the final paper, states:

    To "follow Jesus" means to personally share his religious faith and to enter into the spirit of the Master's life of unselfish service for man. One of the most important things in human living is to find out what Jesus believed, to discover his ideals, and to strive for the achievement of his exalted life purpose. Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it.

    God and the individual

    God is described as the Father of each individual, and through the direct gift of a fragment of his eternal spirit, called a Thought Adjuster, is able to guide the individual toward an increased understanding of him. The Thought Adjuster is also called a "Mystery Monitor," "inner voice," "divine spark," and "pilot light". The concept is in certain ways comparable to the Hindu atman, the ancient Egyptian ka, and the Quaker inner light. From philosophy, it is similar to what Socrates' described as his "daimonion". In relation to biblical traditions, the Thought Adjuster is described by the book as the meaning behind the phrases "being made in God's image" and the "kingdom of God is within you".

    From Paper 108, "Mission and Ministry of Thought Adjusters":

    The Adjuster is the mark of divinity, the presence of God. The "image of God" does not refer to physical likeness nor to the circumscribed limitations of material creature endowment but rather to the gift of the spirit presence of the Universal Father in the supernal bestowal of the Thought Adjusters upon the humble creatures of the universes.

    According to The Urantia Book, each normal-minded person receives one such fragment at the time of his or her first independent moral decision, on average around the age of five years and ten months. The Adjuster then serves noncoercively as a divine partner for the rest of life, and to the extent that a person consents with their free will to want to find God, it leads the person toward more mature, spiritualized thinking. Through the practice of learning how to follow the inner leadings of the Adjuster — choose "God's will" — the individual progresses to greater God consciousness and spiritual growth.

    A person's "Thought Adjuster" is described as distinct from either the soul or the conscience. In The Urantia Book's teachings, the degree to which a human mind chooses to accept its Adjuster's guidance becomes the degree to which a person's soul "grows" and becomes a reality that can then survive death. The soul is in essence an embryonic spiritual development, one parental factor being the divine Adjuster and the other being the human will.

    The book many times links the biblical New Testament teachings of becoming like a little child in attitude of trust and sincerity as being the stance each person should have toward God. It says the attitude of open-minded teachability facilitates spiritual growth in liaison with the work of the Thought Adjuster and invariably leads a person to love and serve other people. It also says, "But you yourself are mostly unconscious of this inner ministry. You are quite incapable of distinguishing the product of your own material intellect from that of the conjoint activities of your soul and the Adjuster". The book is strongly fideistic and teaches that neither science nor logic will ever be able to prove or disprove the existence of God, arguing that faith is necessary to become conscious of God's presence in human experience, the Thought Adjuster.

    From Paper 101, "The Real Nature of Religion":

    Religious experience, being essentially spiritual, can never be fully understood by the material mind; hence the function of theology, the psychology of religion. The essential doctrine of the human realization of God creates a paradox in finite comprehension. It is well-nigh impossible for human logic and finite reason to harmonize the concept of divine immanence, God within and a part of every individual, with the idea of God's transcendence, the divine domination of the universe of universes. These two essential concepts of Deity must be unified in the faith-grasp of the concept of the transcendence of a personal God and in the realization of the indwelling presence of a fragment of that God in order to justify intelligent worship and validate the hope of personality survival. The difficulties and paradoxes of religion are inherent in the fact that the realities of religion are utterly beyond the mortal capacity for intellectual comprehension.

    Persistently embracing sin is the same as rejecting the leadings of the Adjuster, the same as rejecting the will of God. Constant selfishness and sinful choosing lead eventually to iniquity and full identification with unrighteousness, and since unrighteousness is unreal, it results in the eventual annihilation of the individual's identity. Personalities like this become "as if they never were". The book says that "in the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity". The concepts of Hell and reincarnation are not taught.

    From Paper 5, "God's Relation to the Individual":

    The great God makes direct contact with mortal man and gives a part of his infinite and eternal and incomprehensible self to live and dwell within him. God has embarked upon the eternal adventure with man. If you yield to the leadings of the spiritual forces in you and around you, you cannot fail to attain the high destiny established by a loving God as the universe goal of his ascendant creatures from the evolutionary worlds of space.

    The book says that a person ultimately is destined to fuse with his or her divine fragment and become one inseparable entity with it, if the person chooses to accept the Adjuster's leadings and become self-identified with it. The act of fusion is the moment when a human personality has successfully and unalterably won eternal life, described as typically taking place in the afterlife, but also a possibility during earthly life. The result during human life is a "fusion flash", with the material body consumed in a fiery light and the soul "translated" to the afterlife. The Hebrew prophet Elijah being taken to heaven without death in "chariots of fire" is said to be a rare example in recorded history of a person who attained fusion. Once fused with his or her fragment of God, a person continues as an ascending citizen in the universe and travels through numerous worlds on a long, adventurous pilgrimage of growth and learning that eventually leads to God and Paradise. Mortals who reach this stage are called "finaliters." The book goes on to discuss the potential destinies of these "glorified mortals".

    The Urantia Book places much emphasis on the idea that all individuals have the same opportunity to come to know God, and it says nothing can hinder a human being's spiritual progression if he or she is sincerely motivated to be spirit led. People are to actively work to understand each other and to seek to live in love and peace, being of help to one another. The practice of the "religion of Jesus" is to love God the Father with a person's whole being, thereby learning to love each person the way Jesus loves people; that is, recognizing others as brothers and sisters and being of unselfish service to one another.


    SADLER

    • Jan. 28th, 2009 at 11:40 AM

    William S. Sadler

    William S. Sadler, MD

    He was a pioneer in lecturing and writing about the preventative aspects of physical and mental hygiene. He brought the latest discoveries to the layman, lecturing through the Lyceum Association to Chautauqua assemblies and through numerous magazine articles. To learned professionals he wrote forty-two books, contributed to journals, and lectured at two universities. "He taught clinics for physicians, ministers, and laity alike that covered the entire field of mental medicine that he liked to term 'personology.'" He was a cheerful man. "Patients suffering from depression would come into his office with their chins on their chests. After listening to his inspirational exhortation for an hour they left his office walking on air. Dr Sadler would amble out of his office with a twinkle in his eye and a pleasant expression on his cherubic face."William S. Sadler FAPA (1875 - 1969) was a well-known American psychiatrist[1] and professor at McCormick Theological Seminary. For over sixty years he practiced medicine in Chicago, thirty-three years being associated in practice with his wife, Lena Kellogg.

     

     Education

    The Sadlers married in 1897 and together pursued their medical degrees at the American Medical Missionary College (University of Illinois) where they equally graduated with honors in 1906. They founded the Chicago Institute of Physiologic Therapeutics (later called the Chicago Institute of Research & Diagnosis).

     Professional background

    Sadler was a professor at the Post-Graduate Medical School of Chicago, consulting psychiatrist at Columbus Hospital, and for over twenty-five years, a professor and chairman of the department of pastoral psychology at McCormick Theological Seminary. He held memberships in the following associations: Life Fellow, American College of Surgeons; Fellow, American Association for the Advancement of Science; Fellow, American Medical Association; Fellow, American Psychiatric Association; Member, American Psychopathological Association; Member Illinois Psychiatric Association; Member; Chicago Society for Personality Study; Member, Chicago Medical Society; Member, Illinois State Medical Society; Board member, W. K. Kellogg Foundation; National Association of Authors and Journalists; founder member and governing board, Gorgas Memorial Institute in Tropical and Preventive Medicine. He was a professor at the Post-Graduate Medical School of Chicago, director of the Chicago Institute of Research and Diagnosis, consulting psychiatrist at Columbus Hospital, and for thirty years, a lecturer in Pastoral Counseling at McCormick Theological Seminary. As a pioneer he interested ministers in improving their work of personal counseling through profiting by the experience of psychiatric practice.

    Sadler was a humorous orator and was a member of the Eugene Field Society, the National Association of Authors and Journalists, and International Mark Twain Society. He was a fantastic story teller and could take the roof off a building with laughter when he got going. As was common practice for those associated with the Battle Creek Sanitarium, the Sadlers were speakers for the Chautauqua assemblies, introducing the modern concepts of mental medicine and physical hygiene for the prevention of disease. For many years, at the Chicago Institute, Sadler taught clinics for physicians, ministers, and laity that covered the entire field of mental medicine that he liked to term "personology." Writing more than a 42 books and numerous magazine articles, he authored such works as: Theory and Practice of Psychiatry, Psychiatric Nursing, The Mind at Mischief, Growing Out of Babyhood, Piloting Modern Youth, and The Quest for Happiness.

    Sadler did not adhere to purely mechanistic or materialistic views of psychology and psychiatry and was a consistent advocate of broad and rational principles of psychiatry; he was among early American psychiatrists who placed an emphasis upon the importance of the preventive aspects of mental hygiene.[2]

     Family

    The Sadlers' first son, Willis, was born in 1899 but died as an infant. Their second son, William Samuel Sadler Jr., was born in 1907. In 1923, Emma L. Christensen, 33 years of age, was accepted as a member of the Sadler family.

     History

    William Sadler was born in Spencer, Indiana, son of Samuel Calvins Sadler and Dr Sarah Isabel Wilson, MD on June 24, 1875. Upon moving to Battle Creek Michigan, he was raised as a Seventh-day Adventist. At age 14, he worked as a bellboy and later a salesman for the Battle Creek Sanitarium. In 1895 he began to instruct Christian doctrine, preach the gospel, and serve as an administrator for the San Francisco and Chicago Medical Mission and Benevolent Societies. In addition he was an editor, author, and founder of Life Boat Magazine. In 1897 Sadler married Lena Kellogg. By 1989, the Chicago Medical Mission had grown to comprise of eight institutions and twenty-five distinct lines of mission and rescue work. William became an ordained minister and he and Dr Lena worked for twenty years in rescue ministry. The Sadlers went into private practice when the institutions of the Chicago Medical Missions began to dissolve caused by internal conflicts between the founder of the mission, John Harvey Kellogg and the Seventh-day Adventist church. For the rest of their lives the Sadlers were associated with the First Presbyterian Church of Chicago.

    He was a pioneer in lecturing and writing about the preventative aspects of physical and mental hygiene. He brought the latest discoveries to the layman, lecturing through the Lyceum Association to Chautauqua assemblies and through numerous magazine articles. To learned professionals he wrote forty-two books, contributed to journals, and lectured at two universities. "He taught clinics for physicians, ministers, and laity alike that covered the entire field of mental medicine that he liked to term 'personology.'" He was a cheerful man. "Patients suffering from depression would come into his office with their chins on their chests. After listening to his inspirational exhortation for an hour they left his office walking on air. Dr Sadler would amble out of his office with a twinkle in his eye and a pleasant expression on his cherubic face."

    Debunker

    Sadler was a well-known skeptic of psychic phenomena and devoted a substantial amount of his time to exposing the proponents of the paranormal as frauds and charlatans and writing numerous books on the topic. He worked with magician Howard Thurston in exposing frauds and mediums. He was considered one of the world's foremost authorities on the subject and held the life-long opinion that all psychic phenomena was explainable within the confines of the laws of nature.

     Death

    Dr. William S. Sadler died on April 26, 1969, at 93 years of age.

     The Urantia Book

    In 1923 a group of interested persons said that the contents of The Urantia Book materialized[3] from 1924 until 1936. Sadler wrote a paper detailing the types of methods that he said were not used in the reception of the papers.[4] "How We Did Not Get The Urantia Book" and Psychic Phenomena: Unusual Activities of the Marginal Consciousness (The Subconscious Mind).[5]

    William S Sadler was a participant among another 486 interested persons. He was not the founder of The Urantia Book movement, he just lived longer than most becoming an elder statesman.

    He and his wife were an exemplary team, both medical doctors, who worked side by side as partners in business as well as spiritual pursuits. He did not serve as a trustee of the Urantia Foundation [6] formed in 1950, and was never an officer of the Urantia Brotherhood. He was Chair of the Committee on Education and worked after the book's publication to produce, with his committee, curriculum materials for the Urantia Brotherhood School. The titles were, Urantia Doctrine and the Theology of the Urantia Book, Urantia Book Quotations from the Teachings, Sayings, Miracles, and Parables of Jesus, Worship and Wisdom, Gems from the Urantia Book, History of the Urantia Movement, Study of the Books of the Bible, The History of the Bible, A Short Course in Doctrine, Analytical Study of the Urantia Book, Science in the Urantia Book, and Topical Studies in the Urantia Book.

    Notes

    1. ^ Carnegie, Dale: How to Stop Worrying and Start Living p 195, Simon and Schuster, 1948, New York.
    2. ^ The Evolution of the Soul, Lecture on the William F Ayers Foundation at Plymouth Congregational Church, Lansing Michigan, 18 November 1941.
    3. ^ http://www.urantiabook.org/mullinshistory/sprunger_affidavit.htm
    4. ^ http://www.urantiabook.org/archive/history/histumov.htm#appendix1 Appendix I
    5. ^ http://www.urantiabook.org/archive/history/histumov.htm#appendix2 Appendix II
    6. ^ Welcome to the Official Urantia Foundation Website

     References

    • Carnegie, Dale: How to Stop Worrying and Start Living, p.195, Simon and Schuster, 1948, New York.
    • "Dr. William S. Sadler: A Self-made Renaissance Man", published in Pervaded Space (a Chicago Area Newsletter), Spring, 1979
    • Sprunger, Meredith. A Short Biographical Sketch of Dr. William S. Sadler.
    • G. Vonne Meussling, "William S. Sadler: Chautauqua's Medic Orator" (Excerpt from A Dissertation Submitted to the Graduate School of Bowling Green State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy, December 1970)
    • Kendall, Carolyn, Dr. William S. Sadler: Skeptic, Believer, Inspiration, talk presented December 9, 2006. Secretary for Dr William S Sadler before 1954.
    • Agnes Geneva Gilman, A.B and Gertrude Marcella Gilman, A.M, Who's Who in Illinois Women-Makers of History, Eclectic Publishers, Chicago 1927
    • Letter from William S Sadler to William White, March 1904, Battle Creek Michigan* Seventh Day
    • Letter from William S Sadler to William White, November 1905 La Grange IL.Adventists Church, Office of Archives & Statistics, Life Boat Magazine 1898 to 1914.
    • "New, Old Leaders Named to Head South Side P, T's", pg SC2, Chicago Tribune, Chicago IL, 9 Apr 1933
    • "Illinois Federation Adopts building for the Future as Keynote of Year's Program", pg G3, Chicago Tribune, Chicago IL, 09 Oct 1932
    • "Dr. Lena Sadler to talk", pg 15 Chicago Tribune, Chicago IL 6 Aug 1935
    • "Accept Berets, Is Advice of Fashion Expert", pg 17 Chicago Tribune,19 Jul 1934
    • "Dr. Lena Sadler Dies, Practiced in City 30 years", pg 14 Chicago Daily Tribune Chicago IL, 09 Aug 1939
    • "Open Fight on Midwives", Chicago Daily Tribune, November 11, 1911, pg 3
    • McLaughlin, Kathleen "Woman's Club Annals Reveal Service to City", pg 5 Chicago Daily Tribune Chicago IL, 22 Jan 1928
    • "Progress Notes", pg 6 Chicago Tribune Chicago IL, 18 Jun 1933
    • Van Hoosen, Bertha, Petticoat Surgeon,, Arno Press, New York 1947
    • " News of Chicago Clubs and the Society World", pg 17 Chicago Daily Tribune Chicago IL, 08 Dec 1913
    • Life Boat Magazine, Hinsdale Workingmen's Home and Life Boat Mission Inc, Hinsdale, IL, 1898 Vol I No 01, 1899 Vol 1 No 02, Vol 2 No 10, 1900 Vol 3 No 7, 1901 Vol 4 No 01, 1904 Vol 7 No 12, 1905 Vol 8 No 02 & No 06, 1906 Vol 9 No 08, 1909 Vol 12 No 04, No 09, & No 11.
    • Kellogg MD, Dr Merritt G; Notes Concerning the Kellogg’s; Battle Creek Michigan: ©1927
    • International Lyceum Association, Lyceum News, "Message For the Masses", September p 33 ©1910
    • Sadler MD, Dr William S; "The Evolution of the Soul", Lecture at the William F Ayers Foundation at Plymouth Congregational Church, Lansing Michigan: ©1941.
    • Sprunger, Meredith, "A Short Biographical Sketch of Dr. William S. Sadler" ©1958
    • United States Federal Census 1860; Van Buren, Monroe, Indiana; Roll: M653_282; Page: 597; Image: 160
    • Malcolm Bull; Keth Lockhart, Seeking a Sanctuary: Seventh-Day Adventism and the American Dream, San Francisco: Harper & Row, 1989
    • United States Federal Census 1880; Spencer, Owen, Indiana; Roll: T9_303; Family History Film: 1254303; Page: 310.4000; Enumeration District: 253; Image: 0104.
    • United States Federal Census 1900; Topeka Ward 4, Shawnee, Kansas; Roll: T623 500; Page: 3A; Enumeration District: 158.
    • United States Federal Census 1910; Seattle Ward 7, King, Washington; Roll: T624_1660; Page: 11A; Enumeration District: 138; Image: 1088.
    • United States Federal Census 1910; Lyons, Cook, Illinois; Roll: T624_238; Page: 25B; Enumeration District: 39; Image: 855.
    • United States Federal Census 1920; Chicago Ward 23, Cook (Chicago), Illinois; Roll: T625_334; Page: 2B; Enumeration District: 1309; Image: 878.
    • United States Federal Census 1920; Seattle, King, Washington; Roll: T625_1927; Page: 7B; Enumeration District: 175; Image: 986.
    • Year: 1930; Census Place: Chicago, Cook, Illinois; Roll: 486; Page: 12B; Enumeration District: 1645; Image: 387.0.
    • United States Federal Census 1930; Seattle, King, Washington; Roll: 2505; Page: 1B; Enumeration District: 223; Image: 359.0.
    • Washington Death Index, 1940-1996: Washington State Department of Health. Certificate 2952.
    • Cook County, Illinois; Roll: 1613570; Draft Board: 50. 1917-1918
    • New York Passenger List, 1820-1957, Year: 11 Dec Lusitania, Departure Liverpool, Arrival New York. 1911; Microfilm serial: T715; Microfilm roll: T715_1785; Line: 1;
    • New York Passenger Lists, 1820-1957, 1928; Microfilm serial: T715; Microfilm roll: T715_4347; Line: 24; departure Cherbourgh, France, 13 Sept 1928; arrival New York 22 Sep 1928. William, Lena, Bill Jr, Emma Christensen.
     
    The Urantia Book

    Glossary of terms • William S. Sadler • Lena Sadler • Urantia Foundation

    Persondata

    Founder

    • Jan. 28th, 2009 at 11:31 AM


    The Religious Affiliation of

    Dr. William S. Sadler

    William S. Sadler (1875-1969) was a nationally prominent physician, psychiatrist, professor, and author of 42 books. Dr. Sadler was an ordained Seventh-day Adventist who taught Exegetical Theology at the Seventh Day Adventist Seminary in San Francisco. He later left the Seventh-day Adventist Church and became the key figure in the bringing forth and subsequent dissemination of the Urantia Book.

    William S. Sadler was an interesting figure in the way that he was so important in two normally separate fields. He was a major figure in American medical history; his actions permanently changed the American Medical Association. He was also the most important person in the appearance of a widely disseminated new religious text - the Urantia Book - and in the formation of an entirely new religious movement built around that book.

    From: Meredith Sprunger, "A Short Biographical Sketch of Dr. William S. Sadler", written 18 December 1989,

    It was my good fortune to know Dr. William S. Sadler as a personal friend and colleague for more than a decade in the early days of the dissemination of the teachings of The Urantia Book and I was honored to serve as the officiating minister at his Memorial Service. Although Dr. Sadler was an extraordinary person with great talents and diverse experience in serving humankind, he was also a warm and loving person with a great sense of humor.

     
    Dr. Sadler's experience throughout life was in many ways unique, preparing him to serve as a pioneer in the fields of medicine, psychiatry, and religion. As a boy he was not allowed to attend public school, after the death of his sister, because his parents were afraid he too might catch a communicable disease. Thus, he received most of his formal education from his parents, tutors, and through his own initiative.

    While living in Wabash, Indiana, he spent much time listening to a relative, General McNaught, one time chief of scouts to General U. S. Grant, tell stories about the Civil War. Further exposure to history came from the library of General Lew Wallace, a close neighbor, who at the time was writing Ben Hur. Very early Sadler exhibited public speaking abilities. His first formal speech was given at the age of eight when he addressed a high school commencement in Indianapolis on "The Crucial Battles of History."

    At fourteen he left home and moved to Battle Creek, Michigan where he started working at the renowned Battle Creek Sanitarium headed by Dr. John Harvey Kellogg. Here, before and after work, he attended Battle Creek College and organized a group of students to study rhetoric and Latin. During a visit to Fort Wayne, Indiana the minister of a Christian Church discovered his remarkable knowledge of the Bible and speaking ability and asked him to supply his pulpit during a two week vacation. His preaching was so effective he received many letters of commendation and the local newspaper, referring to his unusual abilities, called him "the boy preacher." When Dr. Kellogg's brother, William K. Kellogg, began manufacturing health foods Sadler was employed as a salesman to grocery stores. He was so successful the factory had trouble keeping up with his orders.

    In 1895 Dr. John Harvey Kellogg, founder of the Chicago Medical Mission, sent Sadler to Chicago as director of the Medical Mission. Here Sadler was engaged in teaching, speaking, and working with "skidrow" people. He initiated and edited a magazine which reached a circulation of 150,000 copies and managed a large financial budget. While carrying this heavy work schedule, Sadler also took training at the Moody Bible Institute and graduated with the highest grades in the history of the school.

    Young Sadler sought training in speech at the University of Chicago and a lady professor after hearing his first speech said, "Get out of here. I can't teach you anything. You're very bad; your gestures are atrocious, but you are so effective I wouldn't change anything about you. I'll ruin you if I change you." Many years later when Dr. Sadler delivered a commencement address at the University of Chicago, she came up afterwards and said, "You're just as bad as ever, but so damn effective. You can just hold an audience spellbound; I'm so glad that we didn't change you."

    Following his marriage to Leona Kellogg and the death of their first child, both Sadlers enrolled in the Cooper Medical College at San Francisco. While in medical school Sadler was asked to teach Exegetical Theology at the Seventh Day Adventist Seminary in San Francisco. In order to teach, he was required to be ordained in the Seventh Day Adventist Church. Later Sadler financed their medical training in special detective work. Because of his daring and successful exploits as an investigator, he was offered the top executive position in the government agency which became the Federal Bureau of Investigation.

    After graduation from medical school the Sadlers began their medical practice together. Over the years many people and organizations sought Dr. Sadler's organizational ability. He became a leading figure in the popularization of preventive medicine in the country. In 1911 he gave up surgery to enter into psychiatry and went to Europe to study under Freud.

    Dr. Sadler served as a professor in the Post Graduate School of Medicine at the University of Chicago and taught a course in Pastoral Counseling at MeCormiek Theological Seminary for twenty-five years. He was a popular lecturer at Lyceum and Chautauqua meetings and authored forty-two books and many magazine and journal articles. Although Dr. Sadler had an outstanding career as a physician, teacher, speaker, and writer, he considered his most important contribution to our world was his leadership of a little known group called "The Forum" which received the Urantia Papers and published The Urantia Book.

    From: G. Vonne Meussling, "William S. Sadler: Chautauqua's Medic Orator"
    This study of William S. Sadler (1875-1969), physician, surgeon, psychiatrist, professor, and author of forty-two books, investigates that phase of his career devoted to oratory. It concentrates upon the period 1905 to 1926 when he was a popular lecturer on Chautauqua platforms. It traces the influences which molded his public speaking interest from a high school commencement address delivered at the age of eight to the decision to become a public lecturer. This was unprecedented in an era when concepts of the American Medical Association did not permit doctors to advertise. He was a student of Sigmund Freud, an associate of Alfred Adler, Karl Jung and John Harvey Kellogg. These associations were evidenced as influential factors in his career.

    The purpose of this study was to analyze rhetorically those elements of Sadler's speeches on preventive medicine which governed his oral contributions. His message focused on the education of the masses so as to counteract public ignorance, medical quackery, and harmful patent remedies. The study revealed that audiences were eager for authentic health information.

    Sadler had no published biography; however, the writer had access to his personal papers and books. Letters attesting to his popularity as a speaker were found in Special Collections at the University of Iowa. Early speeches were discovered at The John Crerar Library in Chicago.

    Sadler would not be classified as a great orator; yet, he gained audience appeal through a unique style and implementation of histrionics and humor...

    William Samuel Sadler was born in Spencer, Indiana, to Samuel Cavins Sadler and Sarah Isabelle (Wilson) Sadler on June 24, 1875. His father was a graduate of the Chicago Conservatory of Music; he was a teacher and a performer.

    ...while searching through the attic when he [William S. Sadler] was twelve, he found an old Bible. Thinking about the old deserted church across the tracks from his house, he called his baseball buddies together and for several afternoons they "played church," i.e. , his gang was the audience and he was the speaker. This small beginning of preaching in a vacated pulpit had its reverberations as he continued to prepare himself for a career of public speaking...

    At the age of fourteen, Sadler left his home in Wabash, Indiana, and moved to Battle Creek, Michigan. He worked as a bell boy in the world renowned Battle Creek Sanitarium headed by Dr. John Harvey Kellogg [a famous Seventh-day Adventist] and attended Battle Creek College. Dr. John Harvey Kellogg was influential in molding the lives of many young people "In those days he did much toward giving needed counsel, direction, and even financial assistance to . . . young men who were struggling to get ahead." Kellogg was to have more than a passing influence on the life of Sadler...

    During this time when he was sixteen and was visiting a church in Fort Wayne, Indiana, the minister extended an open invitation to the laity to speak; Sadler impulsively accepted the opportunity. After church the minister called him into his study and inquired concerning his knowledge of the Bible. The minister was planning a two-week vacation; he asked Sadler to preach for him during his absence. Sadler was eager to speak and for two weeks he preached both morning and evening sermons. He received letters of commendation concerning these efforts; a local newspaper called him "the boy preacher." His preaching as a boy possibly led to his later decision to enter the ministry.

    On March 7, 1899, he became a licensed minister of the Seventh Day Adventist Church, and in 1901 he became an ordained minister.

    However, he rarely revealed this facet of his career to his closest associates. In his youth, Sadler did not remain with one career for long; he adapted to new situations easily and was willing to apply his energies to new tasks...

    While Sadler was working with the Chicago Medical Mission, Dr. Kellogg felt it necessary that he receive more evangelistic instruction. He therefore enrolled as a special student at Moody Bible Institute.

    In 1897, Sadler married Lena Kellogg, the niece of Dr. John Harvey Kellogg. In 1899 their first son was born, but lived only nine months. While comforting his wife, Sadler said, "You can have another baby, and perhaps in the meantime since you have always wanted to do it, we can study medicine."

    They entered Cooper Medical College in San Francisco in 1901. While at Cooper they earned their room and board by operating a home for Christian medical students...

    While finishing his medical work, Sadler paid his expenses by lecturing and by special detective work.

    Again, he demonstrated a talent for this type of activity. Largely through his services, a wide-scale situation of graft in Chicago politics was exposed.16 Many years later, he reflected how this work had almost led him into an entirely different career than the one he followed. He had been offered an executive position in the governmental intelligence organization which eventually was to become the Federal Bureau of Investigation...

    Dr. John Harvey Kellogg, who was interested in the Hull House social service center, founded in Chicago by Jane Addams, invited Sadler to work with this project; however, because Sadler felt that physical health could not be taught separate from spiritual health, their association never actualized.

    Sadler believed that the laity was passing through a period of popular reaction against the scientific materialism of the last century. "The common people are awaking to the fact that the mental state has much to do with bodily health and disease."

    ...Eventually Sadler gave up surgery and entered into psychiatry full time. In 1911 he went to Europe to study under Freud. Although he respected Freud, he rejected his notion of fixed symbols.

    "Now, I don't mean by this that I am a believer in all the non-sense that has been put out under the guise of modern Freudian philosophy. When I have a patient who has a sex worry, I find the Freudian system very helpful in trying to get at the bottom of the thing and helping them over their trouble; but when it comes to the belief that all forms of worry, tension and nerves are of a sex origin, then I dissent . While we all recognize much that is valuable in Freud's teaching, it should be stated that he has not convinced the majority of psychologists and psychotherapists that all nervous disorders have a sex origin. We recognize that there are other human instincts and impulses just as strong as the sex urge. First of all there comes the instinct to live, to get food, and then, in many individuals, the religious emotion is very powerful, so that we cannot accept the Freudian doctrine that all our nervous troubles are due to suppression of the emotions and further that the particular emotion suppressed that is responsible for the trouble is the sex emotion."

    ...In 1911, Sadler began giving public addresses concerning the various phases of the phenomena and philosophy of spiritualism. He had had many patients under his professional care who had been clairvoyants, mediums' trance talkers, psychics, and sensitives. Due to the great interest factor pertaining to spiritualism following the war, A. C. McClurg and Company, his publishers, asked Sadler to prepare the manuscript of his lecture for publication.

    Sadler had an unusual interest in the spiritualism phenomenon.

    At one time he worked with Howard Thurston, the magician, in the exposure of frauds, fakes, and mediums in the Chicago area.

    It is not the intention of this paper to make the claim that Sadler was solely responsible for major changes in the American Medical Association or in the attitudes of the lay public toward medicine and medical practitioners. It may well be that such changes were forthcoming by the very nature of the social structure and dynamic institutions which were contributing to the evolutionary movement of American society. Certainly, in his own mind, and in the opinions of many who knew him, he had had a role of more than average significance. That change was occurring is attested to in statements found in the Index and Digest of Official Actions, published by the American Medical Association, where a record of a 1914 report mentions:

    Of late years the American Medical Association, through its Council on Health and Public Instruction has endeavored to spread broadcast knowledge of preventive medicine and public hygiene. It has endeavored to educate the public to an appreciation of what physicians and surgeons are doing and what are their aims and ideals in medicine. This has aroused a widespread interest in the public mind, and the public press has eagerly seized on this propaganda as news which interests its readers and which is, therefore, something to be sought and published. This has been legitimate work of public benefit and for the public good, and no one questions that it should be highly commended.

    Certain newspapers have heralded this stepping over the limits of the former strict adherence of the profession to its non-advertising principles as something laudatory and much to be desired.

    Although this change had taken place, the American Medical Association was still persistent in its efforts to prevent the abuse which this new freedom could possibly give birth to.

    Sadler's position followed the logic that people were going to get their information from other sources less authentic and reliable; therefore, it was the responsibility of capable authorities to provide them with the correct inclination:

    ". . . I myself am tempted to feel that it might be better to shut up like a clam and make an end of all this effort to instruct the layman, but my better judgment admonishes me that this is not the solution of the problem. Whether it pertains to science, philosophy, or religion, if a little knowledge is dangerous and the public already has this deleterious minimum of information, then there is but one solution of the problem--competent teachers must step into the picture and give the layman sufficient authentic information to take the danger out of the little knowledge he has." ...Sadler was no ordinary man or he could not have endured the pace in which he lived. Not only was he a surgeon and a psychiatrist, but he was a professor at the Post graduate medical school of Chicago, professor of pastoral Psychiatry, at McCormick Theological Seminary, and a staff member of Columbus Hospital. He held memberships in the following associations: Life Fellow American College of Surgeons, Fellow of the American Association for the Advancement of Science, Fellow of the American Medical Association, Fellow of the American Psychiatric Association, Member of American Psycho-Pathological Association, Member of Illinois Psychiatric Association, The Chicago Society for Personality. Study, The Chicago Medical Society, The Illinois State Medical Society, Board Member, W. K. Kellogg Foundation, Battle Creek, The Eugene Field Society, International Mark Twain Society, National Association of Authors and Journalists, Founder Member, Gorgas Memorial Institute in Tropical and Pr! eventive Medicine, and member of its governing board. Involvement in these institutions and their activities undoubtedly required effort; however, Sadler had a desire to extend his talents to the Lyceum and Chautauqua platform.

    From: Vic Lloyd, review of URANTIA: The Great Cult Mystery (written by Martin Gardner, published by Prometheus Books, Amherst, New York, 1995); review posted on "Manussa: A Secular Rationalist Humanist Page", website of The Manussa Group
    Martin Gardner is a science writer, and members might have read his articles in Scientific American and the unusual novel The Flight of Peter Fromm... He takes on the task of examining the origins of the enormous [URANTIA] book (allegedly over a million words) to determine who among the ex-Seventh-day Adventists compiled it, and its effects on the small but world-wide group of true believers who still proclaim that it is far more important than the Jewish and Christian Bible, and the Koran. Gardner refers to it as "an incredibly detailed mix of science, ethics, politics and polytheology", and ascribed its creation to the two men most responsible for it, "two ex-seventh-day Adventists, Dr William Samuel Sadler (1875-1969), a famous Chicago psychiatrist, and his brother-in-law Wilfred Custer Kellogg (1876-1956), a painfully shy, self effacing neurotic businessman." We all are familiar with the second name as the product of Kelloggs is a household word in this country as it is in America, and the Sanitarium Health Foods which help to finance the Seventh-day Adventist movement finds clients throughout our communities. Wilfred's father, Dr John Harvey Kellog ran the Battle Creek Sanitarium, and was one of the country's most prominent leaders in the church. His brother William Kellogg was the founder of the Kellogg Cornflake Company. The Sadler family, who became converts [to Seventh-day Adventism] after the death of a daughter, sent William Sadler to the Adventists Battle Creek College. He worked for the Doctor and later studied medicine, managing several church charity works for John Kellogg. Later, both began to challenge the "testimonies" of Sister Ellen White, where once they had believed that her books and preachings were divinely inspired. Both men were disturbed when they realised...

    About 1906, Dr John Kellogg was excommunicated and Sadler left the Seventh-day Adventist church. Sadler joined the Kellogg family, as it were, by marrying the sister of Wilfred Kellogg's wife, and both he and his new wife graduated as doctors about this time. However a few years later, Sadler gave up surgery and studied psychiatry, becoming a prolific writer of books and heading an Institute in Chicago. The families lived close together, the book Urantia was published in 1955, the result of the work of a dedicated and devout Christian group under the guidance and direction of Dr William Sadler, who, it is claimed, supervised and edited the messages channelled from the supernatural angelic staff of heaven through the "sleeper", Wilfred Kellogg, messages that brought the entire and true story of the history of the world and the mind of God, particularly the authentic story of Jesus which was to be disseminated to the world. This work was seems to have begun around 1906, and culminated in the publication of the Urantia Book in 1955. By then the group had grown considerably, and a Foundation financed the publication...

    The influence of [the religious group surrounding the Urantial Book] at present is not widespread, but it appears to have ample funds to continue on after the death of its leader Dr William Sadler in 1969 and a dedicated Committee to continue the work...

    Sadler himself often exposed fraudulent spiritualists and people claiming visions where he found them impinging on his domain. In relation to the visions of Ellen White, however, he supported her contacts with the divine and scorned any criticism of the Adventist beliefs. His break with all this caused him much pain but he embraced the concept of Urantia as a future for the earth and the transmission of Truth through the channelling of messages from God and his heirarchy of angels through a sleeping medium, with more fervour than ever... The trouble with the written word, as those who insist on the literal truth of Bibles find, time alters the context in which things are defined, and despite efforts to amend texts to say something different when the world changes to embrace new knowledge, the original text cannot be totally removed. Dr Sadler and his wife, for example, because of their extreme views on eugenics, became convinced of the inequality of the races, and were distinctly embarrassed to find that Hitler's views mirrored those of the Urantian God and his angels in relation to selective breeding, which could remove the inferior species.

    From: "Dr. William S. Sadler: A Self-made Renaissance Man", published in Pervaded Space (a Chicago Area Newsletter), Spring, 1979.
    Most students of The URANTIA Book are aware of the significance of the name of D. William S. Sadler with regard to the history of the movement. But many perhaps do not realize that Dr. Sadler had led a widely varied and fascinating life before ever coming in contact with the teachings.

    Born in Spencer, Indians June 14th, 1987, Dr. Sadler spent the next 93 years in a variety of pursuits. His invariably successful careers included those of surgeon, psychiatrist, teacher, lecturer, salesman and writer.

    William's family moved a great deal around Indiana when he was young, as his father, Samuel Cavins Sadler, went from teaching music to being in the mercantile business, (William was at times put in charge of his father's general stores) to selling Bibles.

    While growing up in Indiana, William was taught history by General McNaught, one-time Chief of Scouts to General U. S. Grant. McNaught arranged for William to give his first lecture at the age of eight, on "Crucial Battles of History", to a high school graduating class in Indianapolis.

    Since the Sadlers lived across the street from author Lew Wallace, the boy would go lie on the floor of Wallace's library, reading history books while the author wrote Ben Hur. This kind of self-education was the pattern of Sadler's life, which contained virtually no formal education, since his mother did not want him to go to school for fear of what might happen.

    His first taste of religion was also self-acquired. William's parents were set against religion; William did not discover the Bible until he was 12. But soon he was preaching in a nearby vacant church to friends of his with whom he played baseball. (He also played baseball in a five-county league that included Billy Sunday, who would become a famous evangelist.)

    William's mother, Sarah Isabelle (Wilson), had secretly joined a Christian church after one of two twin daughters had died. Soon the family became interested in Seventh Day Adventist literature, as well as studying the Bible. Finally, his parents were baptized and joined the Adventist church. Eventually, Cavins Sadler became known as one of the great Bible salesmen of a day when there were many.

    When he was 14, William went to Battle Creek, Michigan, to work as a bellboy at the Battle Creek Sanitarium. The superintendent was Dr. John Harvey Kellogg, brother of W. K. Kellogg, who was chiefly responsible for starting the Kellogg's cereal empire, and uncle of Lena Kellogg who was later to become William's wife.

    In 1893, the Sanitarium began the manufacture of health foods. "Willie" was chosen to represent the Sanitarium at stores around the Midwest. He was eminently successful, at times even selling more food than could be produced; once he even won a bread-baking contest at a local store.

    Lena Kellogg was a student nurse when she met William in 1893. They were married in 1894, beginning a long personal and working career together. A few years later, their first son died at the age of 10 months. The Sadlers decided to go to medical school. They went to different schools throughout the country, finally graduating from Rush Medical University of Chicago. For William, except for three months, medical school was his first formal education. William and Lena were partners both as doctors and authors while living in the Chicago area.

    After several years as a general surgeon, Dr. Sadler said, "After taking out 10 gall-bladders, there wasn't much charm left. But minds are all different." So he resolved to become a psychiatrist, passing an exam.

    He spent nearly a year in Vienna, studying with Freud, along with Adler and Jung, but he could not accept all that he learned there, leaving to form what he termed as the school of "American Psychiatry."

    Dr. Sadler lived and practiced psychiatry for many years at 533 Diversey Parkway, Chicago, in the building that is now URANTIA headquarters. He also was a professor and lecturer of pastoral psychiatry at McCormick Theological Seminary, director and chief psychiatrist at the Chicago Institute of Research and Diagnosis, and attending psychiatrist at Columbus Hospital. He never really retired; he said that his patients retired him.

    Dr. Sadler, who was described in International Who's Who as a "pioneer in the popularization of preventive medicine", wrote 42 books on various subjects. Among them were The Mind at Mischief, a bestseller, and Theory and Practice of Psychiatry, long a major text in psychiatric schools.

    The Sadlers were married nearly 42 years before Lena's death in 1939. According to E. L. Christensen, their adopted daughter, "They worked together in everything. I never met a nicer couple." The Sadlers had another son, Bill, who among other things was the first president of URANTIA Brotherhood. Dr. Sadler was survived by three grandchildren.

    The Forum, the original group to study the URANTIA Papers, evolved from one of the many groups organized by Dr. Sadler during his life for the study of a wide variety of topics. During the last portion of his long life, the study and teaching of The URANTIA Book was a most important pursuit. For those that knew him, Dr. William S. Sadler was an individual impossible to forget.

    Home sweet home

    • Jan. 26th, 2009 at 6:30 AM

     

      57:6.6 4,000,000,000 years ago witnessed the organization of the Jupiter and Saturn systems much as observed today except for their moons, which continued to increase in size for several billions of years. In fact, all of the planets and satellites of the solar system are still growing as the result of continued meteoric captures.

      57:6.7 3,500,000,000 years ago the condensation nucleuses of the other ten planets were well formed, and the cores of most of the moons were intact, though some of the smaller satellites later united to make the present-day larger moons. This age may be regarded as the era of planetary assembly.

      57:6.8 3,000,000,000 years ago the solar system was functioning much as it does today. Its members continued to grow in size as space meteors continued to pour in upon the planets and their satellites at a prodigious rate.

      57:6.9 About this time your solar system was placed on the physical registry of Nebadon and given its name, Monmatia.

      57:6.10 2,500,000,000 years ago the planets had grown immensely in size. Urantia was a well-developed sphere about one tenth its present mass and was still growing rapidly by meteoric accretion

    •  

    BIRTH PANGS

    • Jan. 26th, 2009 at 6:17 AM

    1. THE ANDRONOVER NEBULA

      57:1.1 Urantia is of origin in your sun, and your sun is one of the multifarious offspring of the Andronover nebula, which was onetime organized as a component part of the physical power and material matter of the local universe of Nebadon. And this great nebula itself took origin in the universal force-charge of space in the superuniverse of Orvonton, long, long ago.

      57:1.2 At the time of the beginning of this recital, the Primary Master Force Organizers of Paradise had long been in full control of the space-energies which were later organized as the Andronover nebula.

      57:1.3 987,000,000,000 years ago associate force organizer and then acting inspector number 811,307 of the Orvonton series, traveling out from Uversa, reported to the Ancients of Days that space conditions were favorable for the initiation of materialization phenomena in a certain sector of the, then, easterly segment of Orvonton.

      57:1.4 900,000,000,000 years ago the Uversa archives testify, there was recorded a permit issued by the Uversa Council of Equilibrium to the superuniverse government authorizing the dispatch of a force organizer and staff to the region previously designated by inspector number 811,307. The Orvonton authorities commissioned the original discoverer of this potential universe to execute the mandate of the Ancients of Days calling for the organization of a new material creation.

      57:1.5 The recording of this permit signifies that the force organizer and staff had already departed from Uversa on the long journey to that easterly space sector where they were subsequently to engage in those protracted activities which would terminate in the emergence of a new physical creation in Orvonton.

      57:1.6 875,000,000,000 years ago the enormous Andronover nebula number 876,926 was duly initiated. Only the presence of the force organizer and the liaison staff was required to inaugurate the energy whirl which eventually grew into this vast cyclone of space. Subsequent to the initiation of such nebular revolutions, the living force organizers simply withdraw at right angles to the plane of the revolutionary disk, and from that time forward, the inherent qualities of energy insure the progressive and orderly evolution of such a new physical system.

      57:1.7 At about this time the narrative shifts to the functioning of the personalities of the superuniverse. In reality the story has its proper beginning at this point -- at just about the time the Paradise force organizers are preparing to withdraw, having made the space-energy conditions ready for the action of the power directors and physical controllers of the superuniverse of Orvonton.

      

    2. THE PRIMARY NEBULAR STAGE

      57:2.1 All evolutionary material creations are born of circular and gaseous nebulae, and all such primary nebulae are circular throughout the early part of their gaseous existence. As they grow older, they usually become spiral, and when their function of sun formation has run its course, they often terminate as clusters of stars or as enormous suns surrounded by a varying number of planets, satellites, and smaller groups of matter in many ways resembling your own diminutive solar system.

      57:2.2 800,000,000,000 years ago the Andronover creation was well established as one of the magnificent primary nebulae of Orvonton. As the astronomers of near-by universes looked out upon this phenomenon of space, they saw very little to attract their attention. Gravity estimates made in adjacent creations indicated that space materializations were taking place in the Andronover regions, but that was all.

      57:2.3 700,000,000,000 years ago the Andronover system was assuming gigantic proportions, and additional physical controllers were dispatched to nine surrounding material creations to afford support and supply co-operation to the power centers of this new material system which was so rapidly evolving. At this distant date all of the material bequeathed to the subsequent creations was held within the confines of this gigantic space wheel, which continued ever to whirl and, after reaching its maximum of diameter, to whirl faster and faster as it continued to condense and contract.

      57:2.4 600,000,000,000 years ago the height of the Andronover energy-mobilization period was attained; the nebula had acquired its maximum of mass. At this time it was a gigantic circular gas cloud in shape somewhat like a flattened spheroid. This was the early period of differential mass formation and varying revolutionary velocity. Gravity and other influences were about to begin their work of converting space gases into organized matter.   

    3. THE SECONDARY NEBULAR STAGE

      57:3.1 The enormous nebula now began gradually to assume the spiral form and to become clearly visible to the astronomers of even distant universes. This is the natural history of most nebulae; before they begin to throw off suns and start upon the work of universe building, these secondary space nebulae are usually observed as spiral phenomena.

      57:3.2 The near-by star students of that faraway era, as they observed this metamorphosis of the Andronover nebula, saw exactly what twentieth-century astronomers see when they turn their telescopes spaceward and view the present-age spiral nebulae of adjacent outer space.

      57:3.3 About the time of the attainment of the maximum of mass, the gravity control of the gaseous content commenced to weaken, and there ensued the stage of gas escapement, the gas streaming forth as two gigantic and distinct arms, which took origin on opposite sides of the mother mass. The rapid revolutions of this enormous central core soon imparted a spiral appearance to these two projecting gas streams. The cooling and subsequent condensation of portions of these protruding arms eventually produced their knotted appearance. These denser portions were vast systems and subsystems of physical matter whirling through space in the midst of the gaseous cloud of the nebula while being held securely within the gravity grasp of the mother wheel.

      57:3.4 But the nebula had begun to contract, and the increase in the rate of revolution further lessened gravity control; and erelong, the outer gaseous regions began actually to escape from the immediate embrace of the nebular nucleus, passing out into space on circuits of irregular outline, returning to the nuclear regions to complete their circuits, and so on. But this was only a temporary stage of nebular progression. The ever-increasing rate of whirling was soon to throw enormous suns off into space on independent circuits.

      57:3.5 And this is what happened in Andronover ages upon ages ago. The energy wheel grew and grew until it attained its maximum of expansion, and then, when contraction set in, it whirled on faster and faster until, eventually, the critical centrifugal stage was reached and the great breakup began.

      57:3.6 500,000,000,000 years ago the first Andronover sun was born. This blazing streak broke away from the mother gravity grasp and tore out into space on an independent adventure in the cosmos of creation. Its orbit was deter