Prove All Things:
A Response to Women In Ministry
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Endnotes
1. Alicia Worley, "Ellen White and Women's Rights," Women in Ministry (Berrien Springs, Mich.: Andrews University Press, 1998), pp. 355-376.
2. Ellen G. White, The Great Controversy (Mountain View, Calif.: Pacific Press Publishing Association, 1950), p. 588. Note the philosophy outlined as being spiritualism in Chapter 34, "Can Our Dead Speak to Us?" (in other versions known as "Spiritualism") and the safeguard recommended on p. 559. See also J. H. Waggoner, The Nature and Tendency of Modern Spiritualism (Battle Creek: Steam Press of the Seventh-day Adventist Publishing Association, 1877).
3. The President's Commission on Women in Ministry--Report," in Adventists Affirm 12/3 (Fall 1998): 13. See pp. 399-404 of this volume.
4. Dale O'Leary, The Gender Agenda: Redefining Equality (Lafayette, La.: Vital Issues Press, 1997), p. 31.
5. Mary A. Kassian, The Feminist Gospel (Wheaton, Ill.: Crossway Books, 1992), p. xi.
6. Unpublished manuscript by Laurel Ann Nelson, "Attending Spirits," Spring, 1975.
7. Advent Review and Sabbath Herald, vols. 15-53, 1860-1881; The Health Reformer, vols. 1-13, 1866-1878; and Signs of the Times, vols. 1-6, 1874-1880.
8. Uriah Smith, "Victoria C. Woodhull," Review and Herald, September 26, 1871, p. 116.
9. Ibid.
10. Laurel Nelson, "Attending Spirits," p. 60.
11. Lois Beachy Underhill, The Woman Who Ran for President: The Many Lives of Victoria Woodhull (Bridgehampton, N. Y.: Bridge Works Publishing Co., 1995); Barbara Goldsmith, Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull (New York, N. Y.: Harper Perennial, 1998); Ann Braude, Radical Spirits: Spiritualism and Women's Rights in Nineteenth-Century America (Boston, Mass.: Beacon, 1989); Mary Gabriel, Notorious Victoria (Chapel Hill, N. C.: Algonquin Books of Chapel Hill, 1998).
12. http://members.tripod.com/~Victoria_Woodhull.
13. Goldsmith, p. 27.
14. Braude, p. 2.
15. Goldsmith, p. 35.
16. Braude, p. 3.
17. Alex Owen, The Darkened Room: Women, Power and Spiritualism in Late Victorian England (Philadelphia, Pa.: University of Pennsylvania Press, 1990), p. 6.
18. Goldsmith, p. 49.
19. Ibid., p. 267.
20. Ibid., p. 251.
21. Ibid., p. 58.
22. Ibid., p. 36.
23. Ibid., pp. 38, 39, 48, 435.
24. This particular table belonged to spiritualists Thomas and Mary Ann McClintock. The beginnings of its fame are described: "The tilt-top table with three legs was a common fixture in many parlors but now, according to those present, a remarkable occurrence took place. As members of the group presented their ideas, the table began to vibrate with raps of approval from the spirits. As word of this phenomenon spread, the McClintocks' table became famous as the first `spirit table.' Soon it was believed that certain tables served as catalysts to transmit the thoughts of the spirits." Goldsmith, p. 32. Later it was found that spirits could produce "automatic writing."
25. Goldsmith, p. 435.
26. Ibid., p. 248.
27. Ibid., p. 267. Centennial Book of Modern Spiritualism in America, p. 250.
28. Ibid., p. 36; pp. 85, 86.
29. The Great Controversy, p. 558.
30. Underhill, p. 254.
31. Page Smith, Daughters of the Promised Land (Boston: Little Brown and Company), p. 152, emphasis mine.
32. J. H. Waggoner, "Present Standing of Spiritualism," Review and Herald, November 18, 1873, p. 178.
33. Goldsmith, p. 7.
34. http://members.tripod.com/~Victoria_Woodhull/
35. Underhill, xvii.
36. "Self-ownership" is a very important facet of cohabitors. "It may resemble a marriage, but both partners are highly aware it is far more than the lack of a `piece of paper' that separates them from married couples. Each member of the pair places greater value on his own autonomy than on the durability of the relationship." Mona Charen, "Before you decide on moving in. . . ", Washington Times, March 26, 1999.
37. For more on the dress reform aspects of this issue see my paper, "Attending Spirits," pp. 44-58. A copy of it is at the Ellen G. White Estate Branch Office, Andrews University.
38. "I saw that God's order has been reversed, and His special directions disregarded, by those who adopt the American costume. I was referred to Deuteronomy 22:5: `The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the Lord thy God.' God would not have His people adopt the so-called reform dress. It is immodest apparel, wholly unfitted for the modest, humble followers of Christ.
"There is an increasing tendency to have women in their dress and appearance as near like the other sex as possible, and to fashion their dress very much like that of men, but God pronounces it abomination. `In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety.' 1 Tim. 2:9." Ellen G. White, Testimonies for the Church, 1:421.
39. "Gender Concepts in Development Planning: Basic Approach" (INSTRAW, 1995), p. 11, in O'Leary, p. 120.
40. O'Leary, p. 107.
41. Ibid., pp. 86-93.
42. Wendy Bounds, "Dating Games Today Break Traditional Gender Roles," Wall Street Journal, April 26, 1995), p. B-1 in O'Leary, p. 38. There is a campus-based faith organization that "works to enhance the spiritual lives of gay, lesbian, bisexual and transgender individuals at the University of Minnesota. We are sponsored by the United Methodist Church, Lutheran Campus Ministries, University Episcopal Center and University Baptist Church." "Gay, Lesbian, Bisexual, Transgender, Faith Advocate Group," The Christian News, May 31, 1999, p. 15.
43. O'Leary, p. 24.
44. For more information see Laurel Damsteegt, "S.M.I. Henry: Pioneer in Women's Ministry," Adventists Affirm, 9/1 (Spring, 1995): 18.
45. Donna Alberta Behnke, Created in God's Image: Religious Issues in the Woman's Rights Movement of the Nineteenth Century (Evanston, Ill.: Ph.D. Dissertation, Northwestern University, June 1975), p. 129.
46. Frances E. Willard in The Woman's Bible, Part II (New York: European Publishing Company, 1898), pp. 201-202.
47. In the Spring of 1977 I had the opportunity of doing extensive research on the minister-wife team of Stephen and Hetty Haskell. In Chapter 9 of that paper I thoroughly discuss Ellen White's views of remuneration to women. (See "Humble Giants," by Laurel Damsteegt [nee Nelson], pp. 74-80. "Humble Giants" is at the Ellen G. White Estate Branch Office, Andrews University.) In essence, women are to be recognized separately from their husbands and each receive wages. The most complete manuscript of Ellen White's views on women and wages is Manuscript 43a, 1898 (Manuscript Release #330), found in Manuscript Releases, 5:323-327.
48. See Laurel Damsteegt, "Shall Women Minister?" Adventists Affirm, 9/1 (Spring 1995): 4.
49. See William Fagal's discussion on Ellen White's view of ordination in "Did Ellen White Support the Ordination of Women?" Ministry, February 1989, pp. 6-9. Reprinted in this volume, beginning on page 279.
50. Behnke, p. 135.
51. Elizabeth Cady Stanton's letter to the editor of The Critic in support of The Woman's Bible, in Up From the Pedestal (Chicago, Ill.: Quadrangle, 1968), p. 119. Cited in Behnke, p. 136.
52. "E.M." in The Woman's Bible, Part II, p. 203.
53. Behnke, p. 95.
54. Centennial Book of Modern Spiritualism, p. 107.
55. Behnke, p. 96.
56. Ursula Bright, The Woman's Bible, Part II, pp. 188, 189.
57. Josephine K. Henry, The Woman's Bible, Part II, p. 198.
58. Mary Daly, The Church and the Second Sex (Boston, Mass.: Beacon Press, 1968), pp. 74-75.
59. Ibid., p. 185.
60. Mary A. Kassian, The Feminist Gospel (Wheaton, Ill.: Crossway Books, 1992), p. 90.
61. Pamela Abramson, Mark Starr, Patricia King, "Feminism and the Churches," Newsweek, Feb. 13, 1989, p. 61.
62. Elizabeth Schüssler Fiorenza, "Emerging Issues in Feminist Biblical Interpretation," Christian Feminism: Visions of a New Humanity, ed. Judith L. Weidman (San Francisco: Harper & Row, 1984), p. 53.
63. Kassian, p. 206.
64. Ibid., pp. 208, 209.
65. Kassian's footnote on p. 277: "Berkeley and Alvera Mickelsen, Philip Payne, Gilbert Bilezikian and Catherine Kroeger have recently argued that `kephale,' the Greek word for `head,' means `source' and therefore does not contain any implications for authority or an authority structure. For a detailed discussion regarding the meaning of kephale and an interaction with their theory, refer to `The Meaning of Kepahale (Head): A Response to Recent Studies,' by Wayne Grudem, published in Recovering Biblical Manhood & Womanhood, eds. John Piper and Wayne Grudem (Wheaton, Ill.: Crossway Books, 1991), pp. 425-468."
66. Kassian, p. 211.
67. Ibid., p. 216.
68. Phyllis Trible, quoted in Kassian, p. 109.
69. Carsten Johnsen, The Mystic "Omega" of End-Time Crisis (Sisteron, France: n.d.), p. 43.
70. Worley, p. 355.
71. Ibid., p. 356.
72. For how some Adventists are using the higher-critical approach to studying Ellen White, see an example in Jan Daffern's, "The Masculinization of Ellen White," Ponderings, 2/3 (March, April 1989): 23.
73. For the full story and concerns about the editing of the Testimonies see Ron Graybill, "Visions and Revisions, Part II: Editing the Testimonies," Ministry, April, 1994, p. 9.
74. Publishers, "Preface to Third Edition," Testimonies for the Church (Battle Creek: Review and Herald, 1885), page iii.
75. Worley, pp. 356, 357, emphasis hers.
76. Ibid., p. 365.
77. Ibid., p. 365.
78. Ibid., p. 365.
79. Patriarchs and Prophets, p. 59.
80. Worley, p. 368.
81. Ibid., p. 369
82. Ibid., p. 367.
83. Karen Linsey, MS, quoted by Allan Turner in "Wimmin, Wiccans, and Goddess Worship," http://allanturner.com/ss09.html.
84. Margot Adler, Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Boston: Beacon Press, 1970), p. 177.
85. "Feminists Exchanging Truth for a Lie," Christian News, October 19, 1998, p. 21. See also, "Earthquake in the Mainline, Christianity Today, November 14, 1994, pp. 39-43 about the 1993 Re-Imagining Colloquium. Even though the colloquium represented mainline churches (Presbyterian Church [U.S.A.] [PCUSA], the United Methodist Church, the Evangelical Lutheran Church in America [ELCA], the American Baptist Convention [ABC], the United Church of Christ, and four religious communities of Roman Catholics), Christianity Today minces no words: "What other language besides `heresy' is appropriate where the Incarnation and Trinity were derided, where Scripture was contradicted, and where a goddess named Sophia was actively promoted" (ibid., p. 39).
86. The Great Controversy, p. 554.
87. Ibid., p. 555, emphasis original.
88. Ibid., pp. 557-558, emphasis original.
89. For more explicit coverage of how spiritualism has affected our current culture, see Laurel Damsteegt's article, "Doctrine of Devils," Adventists Affirm, 11/1 (Spring, 1997): 41-52.
90. Early Writings, pp. 263, 264.
91. Worley, p. 366.
92. L. Damsteegt (nee Nelson), "Attending Spirits," p. 62.