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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Jerry A. Moon Collection

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1906 Year Book Seventh-day Adventist

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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.

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.
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Love commands the universe. Man only resorts to control when love is missing.

	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.

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.

~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

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.

1900s

1910s

1920s

1930s

1940s

1950s

Ellen G. White®: A Brief Biography

Chapter 42

Criticism Involving Relationships With Other People

Fannie Bolton’s False Claims

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!

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?"

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

Robert B Matheson may I suggest the book alien intrusion http://www.alienintrusion.com/main.html

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

History:

Teachings of the Urantia Book:

Other information:

References used:

Other information sources:

Authorship

William S. Sadler

History

Debunker

References

Robert B Matheson may I suggest the book

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