The Holy Flesh Movement 1899 - 1901 William

Grotheer

Introduction

Around the year 1900 a revival took place in the state of Indiana
that many contemporaries considered as a special outpouring of
the Pentecostal power of the Holy Spirit. However, quite a
number of Adventists, including Ellen White, were disturbed
and shocked from what the saw or heard. In emotionally
charged, out of control worship services people were yelling
prayers and praises accompanied by erratic playing of musical
instruments. She viewed it as a counterfeit revival and
throughout the years many Adventists were afraid of new
worship and music choices since she had predicted a resurgence
of these elements in the Seventh-day Adventist Church near the
close of probation.
Ellen White nicknamed the movement “Holy Flesh movement”
whereas its advocates called it “the cleansing message.” She
warned not to pick up any points of that doctrine and call it
truth.
 (
Se•inary

THE HOLY FLESH MOVEMENT

A Research Paper

Presented in Fulfillment

of the Requirements for the Course

T600 Research in Theology

by

William H. Grotheer

July 1965

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 PREFACE

The purpose of this paper was to auuaarize the information gathered

by the writer during a period of his ainistry in the Indiana Conference

of Seventh-day Adventists relative to the 11 Holy Flesh" Movement, and to

present the results of bis research subsequent to that time.

While pastor of the Marion, Indiana district, the writer had occa•

aion to visit with the late Jesse E. Dunn, who at that time was residing

near Rockford. The course of the conversation turned to the book, which

had just been published• ouestions on Doctrine. 1 A discussion of certain

controversial sections including the teaching on the incarnation led to

the observation that a similar teaching was found among the advocates of

the 11 Holy Flesh" doctrine back at the turn of the. century. This sparked

the present study.

Brother Jesse Dunn had been Book Agent for the Indiana Conference

at the time of the Movement, and volunteered to help reconstruct the

story of what happened. He himself wrote to, and placed the writer in

contact with individual• who could supply information as to the activities

and teachings of the ministers involved in this movement.

Later when the writer became head of the Bible Department at Madi·

aon College 9 a student who was interested in research was assigned to

investigate the subject more fully. While circwastances did not permit

tbe student to finalize bis findings. the -terial he gathered has been

1
Seventh-day Adventists Answer questions on Doctrine, (Washington
D. c.: Review and Herald Publishing Association, 1957) 720 PP•

:li
 incorporated into the over-all picture_presented.

It i• recognized that there are still gaps inthe story of the move-

•ent, and that while the atory of the involvement of s. s. Davia, the

original leader, is verified, the whole picture.including the backing

give~ by R. s. Donnell, the Indiana Conference President at the tiae,

11Ust wait further study from manuscripts not yet uncovered.

lt must be remembered that the basis for tbe statements presented

apart fraa the published and written records of the period come from the

•emories of those who at the time they gave their recollections were

removed at least fifty years frcm the eve~ts they were at~empting to

recall. It must also be kept in mind that the statements made as to

what took place were conditioned by the emotional involvements of the

persons making the statements.

The Movement was short-lived, covering a period of time of about

two or three years (1899 • 1901), and therefore, published or written

material from that period on the subject is scarce and bard to find.

One of its major premises was not fully developed in the ainda of the

advocates who made up the "Holy Flesh" Movement. Ellen G. White in a

forthright testimony which cut short aru;I ended' the affair declared,

"Let this phase of doctrine (perfection in th~ f lesb] be carried a

little further, and it will lead to the claim that its advocates can

not ala; that aince they have holy flesh. their actions are all holy.
2
What a door of temptation would thus be opened!"

~llen G. White, "The Late Movement in Indiana", General Conference

Bulletin (S. D. A.), 1901, P• 419

iii
 I am indebted to Dr. E. K. Vande Vere, Chairman of the History

Department of Andrews University, for references he gave me to reports

found in the Review and Herald concerning the work in Indiana during the

aame period aa the letters, statements, and pamphlets that I bad gather•

ed on the "Holy Flesh" Movement.

I am grateful to Elder Arthur White of the Ellen G. White Publi·

cations for checking either for verification or repudiation, frOll the

records extant in the vault, certain statements which came from the

memory of those sincere and honest folk who willingly sought to help

the writer reconstruct the picture of what took place in those emotion

filled years during the rise and demise of this movement.

11le messenger of the Lord declared in rebuking the 11anifestations

which accompanied the ''Holy Flesh 11 Movement that "many such movements

will arise at this time, when the Lord's work should stand elevated, pure,

unadulterated with superstition and fable. 113 It is hoped that this brief

presentation will contribute to a better understanding of how God'• people

may avoid the pitfalls that overthrew the faith of many in Indiana.

In the amne message read before the General Conference, April 17 9

1901 1 Ellen G. White spoke of "the fallacy of their assumptions in re-

gard to holy flesh." 4 Chapter V of this paper has dealt with one of tbe

aajor assumptions which led to the conclusions of the "holy flesh" doc•

trine. This was done with the prayer that the &&Ille erroneous teaching

will not again be accepted in any Seventh-day .Adventist church, though

presently advocated by some.

3
.!.!?.!!!·· p. 421
4
Ibid., p. 419

iv
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~NTENTS

PREFACE • • • • • • • • ~ • • • • • • • • • • • • • • • • • • • • • • 11

aiAPrER 1
The Hen Involved • • • • • • • • • • • • • • • • • • • • • • • • • • 1

CHAPrER 11
The s. s. Davis Story • • • • • • • • • • • • • • • • • • • • • • • • 8

CHAPrER Ill

Emotional Extravaganza • • • • • • • • • • • • • • • • • • •. • • • 13

CHAPrER IV

What Did s. s. Davis Teach? • • • • • • • • • • • • • • • • • • • •

CHAPTER V
The Doctrine of the Incarnation • • • • • • • • • • • • • • • • • • 26

CHAPTER VI

Summary • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • 31

aL\PrER Vil

Conclusion • • • • • • • • • • • • • • • • • • • • • • • • • ~ • • 34

APPENDIX A

s. s. Davis' Reply.to I. J. Hankins •• • • • • • • • • • • • • • • 37

BIBLIOGRAPHY • • • • • • • • • • • • • • • • • • • • • • • • • • • 41
 - 1 -

THE MEN INVOLVED

The "Holy Flesh,. Movement was not done in a corner as far aa the

Indiana Conference was concerned. The entire conference committee and

the majority of the working force beca•e involved. Elder F. M. Roberts,

•
in his confession before the delegates at the 1901 General Conference

Session after the TestimQ~Y by Ellen G. White regarding the Indiana

affair was read, stated, "While I did not belong to the Conference Com•
mittee, I stood with the Committee, and believed that what we were

teaching was the truth. 111 Jesse Dunn recalls that at the Muncie, Indiana

camp Meeting in 1900, the Conference President, Conference Committee and

the entire working staff except five (two ordained men and three licenti•
2
ates) embraced the movement.

A casual deduction from the General Conference Bulletin of 1901

would lead to the conclusion that Elder R. s. Donnell, who was serving

Indiana as president, was the source for the movement in his conference.

His confession is captioned and placed i11111ediately following the Testi•

3 .
•ony given by Ellen G. White. There can· be no question but that he as

1
General Conference Bulletin (S.D.A.) 1901, p. 358
2 .
Jesse E. Dunn, Signed statement recalling events that took place
in connection with the "Holy Flesh" Movement~ The statement ia in the
possession of the writer.
3ceneral Cpnf~rence Bulletin cs.D.A.> 1901, P• 422
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president of the Conference -.aat assume responsibility for what tran-

spired during his adainistration. He freely adaita his participation

and leadership in the events that took place. He confesses, 11 1 am very,

very sorry that I have done that which would mar the cause of ~. and
4
lead anyone in the wrong way. 11 But one looks in vain for the least

admission from Elder Donnell that he was the one who originated the

aovement.

In the confessions of three other members of the Conference eom,

aittee • A. L. Miller~ P. G. Stanley, and A. L. Chew - no admission is
made as to the source of this teaching; they confess only to participa-
5
tion. However, the· confession of another worker and conference com-

•ittee member is interesting for what it admits. · On April 18, at a

aorning meeting, Elder s. s. Davis confessed:

On account of some matters at home, I shall be compelled to

go to my home this a.fternoon. Perhaps the most of you, if
not all, heard what the Testimony had to say about the work
in Indiana; and with shamefacedness I have to face this con•
gregation and ·say today that I had a part in that work, and,
in fact, l was among the first in it. l thought for a while
that I would be the last out of it. · But I praise God now
that the victory is won, and inasm~ch as the Lord has spoken
and said that the work was wrong, I agree with the Lord today.
The work was wrong. Inasmuch as the I.Ord said that the men
who were at the head of that. work were led in the wrong direc-
tion, I agree with the Lord that something led me in the wrong
direction.

Brethren while there are a great .any things connected with

tbia that I do not know how 11Ucb I am guilty of- 1 do not want

4
tbld.
51b1d, p. 3sa
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to excuse •yael.f at all. 1 am just willing .that this con-

gregation and this people can just charge ~ with all the
blame of what was don·e in Indiana; and when we get up in
the judgment, .GOd will settle it all; and when the work of
·the third angel's message triumphs, I expect by the grace
of God to triumph with it. When you stand on the sea of
glass, I hope to atand there and help you in singing the
•ongs of Moses. 6 . .

It will be observed from this confession that Elder Davia states

that be was among the first in the movement and for awhile thought he

would be the last out of it. · Only the records of heaven will reveal

the discussions that must have transpired between the men from. Indiana

following the Testimony_ by· Ellen G. White. And the Lord alone knowsthe
soul struggle that lies behind the words of s. s. Davis when he con-

fides, 11 But I praise God now that the victory is won, and inasmuch as

the Lord has spoken and said that the_ work was w~ong," I agree with the

Lord today." In the second paragraph of the confession, while Davis

doesn't want to accept responsibility for all that transpired. and all·

that was taught after the program was launched• he recognizes that he
. 7
was ·the source and assumes• 11 al 1 the blame for what was done in Indiana."

What factors influenced Elder s. s. Davis to begin what became

known as the "Holy Flesh" Movement in Indiana? Jesse E. Dunn tells of

an expe~ience he bad with Brother Davia at the time Davis was serving

6
~. p. 330
7
It must be said in fairne~s to s. s. Davia that he ·was a sincere
man with a deep desire to see a revival and refot'llation come to the churches
of Indiana. He was well read in the Scriptures, and froa the few sources
available from.his pen, evidencP.d a deep regard for the Spirit of Proph~cy.
His life stand; as a testimony of how even men with sincere intention can
be deceived and unbalanced by misinterpretation and misapplication of ·1n-
&plred writings. WHG
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as bead of the Helping Hand Mission in Evansville, Indiana. A co-ordi•

nated program fo~ evat.gel'isa ;_i:nvolving welfare ministry through the Mia•

•ion and interests initiated by the colporteur work was begun by Davis.

Since Dunn ~as State_ Agent, he was asked to go to Evansville to assist

in the program. The idea was to secure as many three-month club aubscrip-

tions to the Signs of the Times as possible. It was planned that Davia

in the public meetings would refer to the Signs in bis sermons. and in
8
this way encourage home study along with the public effort.

A~ter accomplishing his objective, Dunn left to care fo~ the book
work in other parts of ~he State, but returned as soon as possible to

appraise this approach to evangelism. In the m_eantime Davis, according.

to Dunn, bad come in contact with the Pentecostal' people, no doubt through
9
bis evangelistic program. Elder Davis said to Dunn upon his return to

Evansville, "Brother Dunn they have the •spirit'; we have the truth, and
10
if we bad the •spirit' -as they have, with the truth we could do things."

Davis' interest in the outpouring of the Holy Spirit is understand•

able in the light of what bad and what was taking place in the Seventh-

day Adventist church at that period. During the 1888 General Conference

Session the message of righteousne.ss by faith had been presented by Elders

8 Dunn, loc. cit.

9Tbis conclusion is not stated by Dunn, but assumed by the writer

who biaself has done evangelism and understands bow contacts are made.
10
_Dunn, loc. cit.
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11
Jones and Waggoner. ln 1892, the servant of the Lord has written:

The time of test is just before us, for the .loud cry of the
third angel has already begun in the revelation of the right•
eousness. of Christ, ·the sin-pardoning Redeemer. This ia the
f
beginning of the ~ght of the angel whose glory shall fill
the whole earth. . .

It was understood by the church that the expressions, "loud cry" and the

"light of the angel whose glory will fill the whole earth", were synonymous

with the concept of the outpouring of the Holy Spirit in the Latter Ra.in.

Then came the 189j General Conference Session. Of this meeting, L. H.

Christian wrote:

It was really at the General Conference session in 1893 that

light on justification by faith seemed to gain its greatest
victory, and i~ was the thought that it is the righteous life
of Christ here on e·arth that is imputed to us by faith which
brought great blessing. 1 3

But still the fulness of the Holy Spirit was not realized. Then in 1898,

Professor E. A. Sutherland commented on what he had seen of the manifesta•

tions of the power of the Holy Spirit at the Illinois and Indiana Camp

Meetings noting that the church wa·s on the verge of the reception of the

Latter Rain. He then alluded to the 1893 Session of the General Confer•
ence in these words:

The latter rain would have come in 1893.if our people had moved
out in all the truth. In the year 1898 there is no line of truth,
so far as 1 know, that bas not been accepted. We shall see mani-

11
Mr• Viola Hopper, Davis' daughter, states that her father attended
tbia ·session and acc.epted the measage given.
12 .
Ellen G. White, "The Perils and Privilegea of the Laat Daya,"
Review ~nd Herald, November 22, 1892 (Vol.· 69, No. 46),·p. 722

13L. H. Christian, The Fruitage of Spiritual Gifts, (Washington

D. c.: Review and Herald Publishing Association, 1947) p. 241
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festations that the Lord has fr>ken of, that will take place
just before the latter rain.

At these two Calip Meetings, Elder A. F. Ballenger was the special

speaker. In two articles appearing in the Review fQr the year 1898 1 he

reports his sentiments and tells of his Camp Meeting experiences. It

would appear that his theme at these meetings was, "Receive ye the Holy

Ghost." In one article he stated, "You and I can afford to resist unto

blood, striving against__ sin; but we cannot afford to sin. It is too late

to sin in thought, word or for it is.time to receive the Holy

actio~;

15
Ghost in all of his fulness, • time to receiv~ the seal of God." In

another article, this theme is emphasized: "The loudest cry of the loud

cry is due today ••• Cleanse the seventh-day Adventi"st church of all un•

cleaness, and I will promise the loudest cry of the loud cry the same
16
day."
Ballenger's presentations had an influence on s. s. Davis. His

daughter verifies the connection. She writes of her father:

He attended a conference workers' meeting in 1 97 or 1 98 where

a special inspirational message was given by Elder Ballenger •
• • • The Laodicean message and a song written by Elder Ballen•
ger and his sister, entitled, "Receive Ye the Holy Ghost," were
stressed. ·i never he-ard of Elder Ballenger again, but ~~· mes•
sages had inspired !!! the Indiana Conference workers.

---14·. - -·-- --- -- ----·

E. A. Sutherland, 11 1llinoh and Indiana C&llp Heetings 0 , Review and
Herald, September 27, 1898 (Vol. 75, No~ 39), P• 622
15.&. F. Ballenger, '9Caap Meeting Notea,•• Review and Herald, October
1~ 1 1898 ( Vol~ 75, No. 42) 1 p. 671 Emphasis his •
.. - --,~~b~d., NQvember 8, 1898~~~1. 75, No. 45), P• 720
17v1ola ~via Hopper. An uDdated 'stat~ment recalling events in the
life of her father sent to the writer in the Spring of 1965. £aphasia hers.
 • 7 -

lt was followi~ the Camp Meeting in 1898• that we find references

to the r~ception of the Holy Spirit in news articles submitted by s. s.

Davis to the Review and Herald. These news items will be presented in

the next chapter as we discuss the experience of Davis in the Adventist

church.
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11

THE s. s. DAVIS STORY

s. s. Davis was born in 1855 in.Bartholomew County near Columbus.

Indiana. His mother was an "old time" Methodist,· while -his f.ather was a

Baptist. His father· served in the Civil wa·r and was incarcerated in the

infamous Andersonville pr~son. Soon after his release due to the ravages

of pri~on life. he died lea~ing the care of his wife and fo~r.younger

children to bis eldest son, s. s., who was at that time only thirteen.

This experience cut short his formal education. But by ma.king use of

bis "natural" ability and by diligent effort he became a self-educated

man. He was early active in religious affairs serving as a teacher and

Sunday school superintendent in a near-by country community church.

Soon after his marriage, he and his bride attended a tent meeting

held near Duggar, Indiana in 1886. As a result of these Qeetings they

accepted the Truth. From 1887 • 1892, Davis colporteured in western Nebras•

ka, while staking out a claim to one hundred and sixty acres of land. The

books that be sold Were, The Great Controversy and Bible Readings for the

Home Circle. He also studied these books for himself during these.years.

Due to drouth and bis mother's final illness, he returned to Indiana in

1
1893.

1
The facts i~ the .foregoing paragraphs were gleaned from brief life
sketches p·rovided for the writer· by the daughter, Viola, and a son 9 Joseph
M. Davis.
 • 9 -

In the Review and Herald for the year, 1893 1 1• found the report

of the 21st Annual Session of the Indiana Conference held in Indianapolis•

August 8 • 13. s. s. Davis is listed among the workers granted a license

2
to preach.· It would appear. that par·t of his work during the next two

years was in Perry Cou~ty, Indiana, where he pioneered the preaching of

the Third Angel's Message. In a report by J. w. Watt, Conference Presi•

dent, it is indicated that ten signed ~he covenant' to be a part of the

Remnant cburch. 3 At the 1895 Camp Meeting held near Anderson, Indiana,
. 4
July 30 • August 12, Davis was ordained.

Following his ordination. Elder Davis was asked to go to Evansville,

Indiana and establish the work there. In 1898, ~n unsigned itea appears

in the "Indiana News Notes" of the Review, noting that a Mission had been

established in Evansville, that it was in need of help• and that such items

as clothing and provisions would be appreciated. It was called the.Helping

Hand Mission and was located at 914 Main St. From three to five Bible

Studies were being conducted weekly besides the ~egular meetings in the
5
Mission.

Under a dateline of August 15 of the same year. a report was given

by s. s.· Davis of the work in EvansvU le. It reads:

2
aeview and Herald 9 September 5 9 1893 1 P• 573
3 August 27, 1895. p. 556.
ill.!!·.
4ill.!!,.,-A\lguat_ ~o. 1895 1 p. 536
5
ill.!!•• . Apri l 26, 1898. p. 272
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Sabbath and Sunday, August 13, 14, were eventful days in the
history of .the work in th,is place. In the Sabbath meeting
the Spirit was ·present to impress hearts, and nine persons
requested baptism. Among them \fAS a Baptist minister of con•
aiderable prominence, who himself baptized twenty-eight con•
verts to t'he Baptist .faith at one time not long ago. We
secured the use of the baptistery in the First Baptist church,
and at three o'clock Sunday we administered baptism. Sunday
night our meeting w:as well attended. The subject was "The
Baptism of the Holy Ghost•~; and the ·spirit was poured out in
a_ large measure. It seemed that we were filled to the ut•
most of our capacity to receive. We have reached the time
of the mes~age, "Rec~ive ye the Holy Ghost"; and we are actu-
ally having pentecostal times and apostol.ic experiences. The
message is rising, and grand and awful times are before us.
This message will -close with power and great glory; and i£ 1t
is the will of the Lord, 1 want to live to see it triumph. 6

The next item about Davis was a brief note in a December, Review

of the same year. It observed that a continual revival bad been going on

since Camp Meeting, and that on November 27 1 a church of eighteen was

organized in Evansville, lndiana. 7

Following his successful endeavors under God at Evansville, Elder

Davis was asked to head a revival team which would go f rOll church to

church in the conference. A report of this work is given as follows:

Evansville, Elnora, Salem, Linton, Farmersburg, Terre Haute,

Soggstown. The first of December, in coapany with Brother
Joseph Crary, and· his wife, and Brother John Hickey, and bis
wife, I started on ~y work among the churches. As a rule, we
found the churches io a cold, backslidden condition, and in
many places much divided and torn and scattered by the eneay;
but generally they were dissatisfied with their condition, and
desired a better experience. The Lord has laid it on •Y heart
. to preach the Laodicean message. He gave power to the word,

6 1bid., Augus~ 23, 1898, p. 543

7 tbid. .December 27, ·1898, p. '837

1
 • 11 -.

and I never saw before such manif estationa of the power of God
in repentence as I have been permitted to witness ln the places
mentioned above. In all of these places shouts of victory made
the churches ring. Perfect union and love prevail. Sixty-seven
persons were added to the believers. Praise the Lord for his
goodness to the children of men.a

In the year 1900, s. s. Davis is listed as a member of the Executive

Coaaittee of the Conference thus sharing in the decisions ~nd course the
. . . 9
conference would take in the eventful months ahead. This year - 1900 •

witnessed the Muncie, Indiana Camp Meeting of which more will be stated in

another chapter.

In 1901 at the General .Conference Session held in Battle.Creek, Ellen

G. White on April 17 read her Testimony regarding the work in Indiana. Fol-

lowing this Testimony the entire Conference Committee tendered their resig•

nations. On Hay 3-5, an emergency constituency meeting was.held in Indian•

apolis which-altered the entire face of the conference administration ex•

cept P. J. Stanley. 10

After the change-over Davis returned to his home in Elnora, Indiana.

He engaged in farming on rented land near the town t-111 1910 9 then _mov~d
11
to Lyons, Indiana where be continued farming till 1920. The begining of

the end of the association of s. s. Davis with the Seventh-day Adventist

church came near the close of the family's stay in Elnora. The daughter

tells the story:

8
Ibid •• April 10, 1900, p. 237
9General Conference Bulletin 4tb Quarter (SDA) 1900, p. 207
1

10 . .
Review and Herald 9 May 14, 1901 1 PP• 316·31? ·
11see Footnote #1
 - 12 •

Veil. I want to tell you now about my other brother, Jesse.

At age 16, having been a regular attendant at church services
in Elnora with the rest of us, he decided to be baptized and
join the s. D. A. church. The family went to camp meeting at
Worthington (about 1910>. He responded to the consecration
call on Sabbath morning and went· forward for baptism. Jesse
was a quiet, studious boy, a sort of 11 book worm" - slender, not
too robust. Elders J. W. ·stone and Charles Bulhalz ref used to
baptize him! Their excuse was that·our father was not willing
to say by standing the next morning at the early morning ser-
vice, "I.will' be loyal to Sr. White.from now on to the end of
time regardless of what she may say or write. 11 our father
would not stand • he explained that Sr. White would not approve
of such a statement - her attitude was "Follow me, aSI follow
Christ. Prove every word by the Bible." He studied, believed,
and was loyal to the Spirit of Prophecy and to Sr. White • but
this was trap set fo·r him by these brethren and he knew it.
Elder B. rushed down to where father was seated and said, "You
wouldn't stand, and we' 11 not baptize your boy." 12

This same· year t~ ministers held meetings for the Eln~ra chu~ch and

stayed in the Davis' home. Sometime following these revival meetings, a·

general church business meeting was called, and the church was disbanded.

When it was reorganized, s. s. Davis' name was omitted from the record.

Sister Davis, and the oldest son, Arlie, elected to join their husband and
13
father.

In 1920, the Davis family moved to Nebraska, where on September 26,

. . 14
1926 1 s. s. Davis was ordained a minister o~ the General Baptist church.

He died two years later in 19~8, at the ~ge of '73 1 and is buried in Gordon,

He bra ska.

12Viola Davis
. Hopper, A· letter to Jesse E. Dunn dated at Rushvil 1e,
Nebraska, February 9, 1959. (Emphasis hers.) Letter in possession of writer.
13
W. A. O.vis, A letter to Jesse E. Dunn dated at carthage, Mo.,
December 6 1 1958. The letter is in possession of WTiter.·
14Tbe writer. has a photo-copy of this ordination certificate.
 - 13 -

III

EMOTIONAL EXTRAVAGANZA

In the Testimony which Ellen G. White gave at the General Confer•

ence of 1901 regarding the "Holy Flesh" Movement, she called attention

to the nature of the meetings that were being conducted by the men in•

volved. She stated:

The manner .in which the meetings in Indiana have been carried
on, with noise and confusion, does no.t commend them to thought•
ful, intelligent minds. There is nothing in these demonstra•
tions which will convince the world that we h4ve the truth.
Here noise and shouting are no evidence of ·sanctification, or
of the descent of the Holy Spirit. Your wild demonstrati9ns
create only disgust in the minds of ·the unbelievers. The fewer
of such demonstrations there are, the better it will be for the
actors and for the people in general. 1

From the very first report given by s. s. Davis on the work in Evans•

ville, there is the overtone of religious excitement. He reported, as we

noted in the preceding chapter, that "the Spirit was poured out in a large

measure" and that they were "actually having pentecostal times and apos•
2
tolic experiences."
In the following year (1899>,. Elder A. J. Breed attended the Camp

Meeting held near Alexandria, Indiana. In reporting this meeting, he

observed, "There were some features of this meeting that I ·was sorry to

1Ellen G. White, "Regarding the Late Movement in Indiana", General

Conference Bulletin (SDA) 1 1901, P• 421
2see Chap.ter I I 1 Footnote #6
 r
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see; but before it dosed, a victory was gained,.and these were overcome. 113

Hear the close of the same year, s. s. Davis began his work as Conf•

erence Revivalist. In repor~ :this endeavor, be speaks of the "aani•

f estations of the power ·of God" and that in all the places he had been

up to the time of the report, there were "shouts of victory" which 111Bde

"the churches ring."4

Not only in the conduct of these revival meetings are there found

suggestions of emotionalism, but from eyewitness accounts, the Camp Meet-

ings during this period (1898 • 1900) as intimated by Elder Breed, were

scenes of excitement indu~ed my means of music. For these gatherings,

orchestras were organized. Dunn in his testimony tells of the Camp Meet•

ing held near Lafayette, Indiana, where the group chartered the Electric

Lines. The musicians traversed the entire system, playing loudly, as

an advertising feature. 5 R. s. Donnell's step-daughter, Nellie, was mar•

ried to a Salvation Army Captain, named_ Fuller. She was accomplished in

the use of the tambourine. At the Sullivan, Indiana Cslllp Meeting, Viola

Davis heard Elder Donnell ask his daughter to keep time with her ta~bourinc,

.which she did. 6

3
A. J. Breed, ••The Indiana Camp Meeting'~, Review and Herald,
August 29, 1899, pp. 650·651.
4
See Chapter ll, Footnote #8
5
Dunn, loc. cit.
6
Viola Davis Hopper, An undated biographical aWllDBry of events in
the life of her father, received by writer, Spring of 1965. In a letter
to Ellen G. White, dated September 25, 1900, Haskell makes this coanent:
"They are as .ach trained in their llUSical line as any $&1vation Army
Choir that you ever heard. In fac.t, their revival effort is simply a com•
plete copy of the Salvation Army method ...
 • 15 •

During thia sa11e period, R. s. Donnell called all the workers of

the conference together in Indianapolis, and ·stated that they would re-

main in study and prayer until the Spirit would coae upon them as it did

on the disciples at Pentecost. How long they remained together is not

known, but it must have been for several days, for Dunn recalls how de-

lighted he was when after a period of time, a day was set when the meet•
7
ing would be concluded. At this meeting, the Conference Revival team,

and others who held to this view which they calied the "cleansing message",
8
but which others dubbed;· "holy flesh", proclaimed it most vigorously •
. 9 .
The church itself at Indianapolis was deeply involved. The members

who accepted this teaching of holiness "would gather in the cleared base•
ment, • • • and a large number of them would dance in a large circle, shout-

ing and lifting up their hands. The children would be placed upon boxes

or barrels, and they too would shout and lift up their hands. In their

church services, they would pr~ach and shout a~ pray until someone in

7ounn, loc. cit.

8
G. A. Roberta statement dated June 11 1 1923, in the Ellen G. White
Estate Doc\iment File No. 190.
9
A sidelight on the Indianpolis si-tuation is given in a letter from
Dr. Ee K. VandeVere to the writer dated, April 8, 1963. It reads: "Another
thing I gathered from reading the Review and Herald was this. The conference
felt it wise to 11<>ve Elder Arthur w. Bartlett into the Indianapolis church
ismsediately following the upheaval in 1901 in order to quiet the excitement
and controversy that apparently existed there. The thing about this which
intrigues me is the fact that Bartlett himself was recovered from a heresy
very akin to the holy flesh idea in.1878·79 due to the ministration of the
Whites on the Indiana camp grounds at that time. In short, Bartlett had
been reclaimed fro• this same kind of view by the Whites and now apparently
was considered to be the most appropriate worker in the conference to handle
the delica~e situation following 1901. 11
 - 16 -
the congregation would fall unconscious from bia seat. One or two men

would be walking up and down the aisles waiting for just this demonstra-

tion, and would lay hold of the person who had fallen, litterly dragging

bia up the aisle and placing hi• on the rostrum. Then a number, perhaps

a dozen, would gather about the prostrate form, ·some shouting, some sing•

ing, and some praying, all at the same time. ·Finally the individual

would revive, and he was then counted among the faithful who had passed
10
through the garden." This last expression is an allusion to the ex-

perience of Christ in ~~hsemane, which, they taught all who are trans-

lated must experience.

11

The fullest description that we have of the emotional excitement

generated by the "Holy Flesh" Movement is the account of the Muncie, lndi·

ana camp Meeting in 1900. Here the movement reached its climax. The

best way to present what took place is to let each eyewitness describe

his own reaction and observations.

Elder A. J. Breed and Elder and Sister s. N. Haskell were the Gen•

eral Conference representatives at this meeting. Just before leaving the

camp grounds 9 Hattie Haskell wrote to Ellen G. White presenting the things

that had taken place. She observes:

Last Sabbath they (Indiana ministers) took the early meetings

also the 11:00 o'clock hour, and called them front to the al-
ter as they call the little fence they have around the pulpit.
The poor sheep came flocking up until they were on the ground
three rows deep. The •inisters kept up their shoutif1$ and shall

10Roberts, loc. cit.

11Burton Wade, A lett~r to Arthur White dated at Berrien Springs

9
Michigan, January 2 9 1962. The letter is in the possession of the Ellen
c. White Publications Off ice.
 - 17 •

1 call it yelling. They invited Elder H and Elder Breed

to come down to the alter and help. They went down, and
Elder Breed got down and tried to talk to sane, but he felt.
so out of place he got up on his feet and stood and looked
on. Elder H left the tent and went to our tent. Finally
they had a season of prayer, then they got up and began,
shouting, "Prais~ the Lord, 11 0 Glory," etc., falling on one
another•s neck and kissing and shaking hands, keeping their
•usic going Y!th
the noise, until many of them looked al-
aost crazy.

Burton Wade a la'ymember from the Denver, Indiana church tells how

"they worked themselves up to a high pitch of exciteme.nt by the use of

musical instruments, such as: trumpets, flutes, stringed instruments,

tambourines, an organ, and a big bass drum •. They shouted and ~ang

their lively songs with the aid of musical instruments until they be•

came really hysterical. Many times 1 saw them, after these morning

meetings, as they came to the dining tent fairly shaking as though they

had palsy. 1113

The conference president testified to an unwonted power which ac•

companied this emotional extravaganza. G. A. Roberts, anothe~ attendent

at the Muncie Crunp Meeting tells of an occasion when R. s. Donnell,

while preaching held his hands out .over the cong.regation and his arms

became fixed and rigid. After the meeting Donnell told Roberts and

others that "he could feel great ~wer course down bis arms passing

through his fingers to the congregation." 14 Ellen G. White testified

to the fact that those involved in this movement "we.re carried away by

a spiritualistic delusion.u1 5

12 .
Hattie Haskell, A letter to Ellen G. White dated Muncie, Indiana,
September 22, ·1900. A copy is in possession of the Ellen c. White Publi·
cations off ice.
13 . 14 1 .
Wade, loc. cit. Roberts, oc. cit.
1SEllen G. White, Evangelism, (Washington D. C.: Review and Herald
Publishing Association, 1946) P• 595
 - 18 •

Another alarming facet of tbis emotional binge was what happened

to certain people who became involved. In the Testimony that Ellen G.

White gave regarding the experience in Indiana, she tells of a similar

manifestation that took place following the disappointment in 1844.

Then she comments:

As the result of fanatical movements such as I have described,

persons in no way responsible for them-have in some cases lost
their reason. They could not harmonize the scenes of excitement
and tumult with their own past precious experience; they were
pressed beyond measure to receive the message of error; it was
represented to them that unless they did this they would be lost;
and as the result __t.heir mind was unbalanced, and some became in-
sane. These things bring a reproach upon the cause of truth,
and hi~ger the p~oclamation of the last message of mercy' to the
world. . ·

s. ·N. Haskell, upon his return to Battle Creek, wrote to Ellen G.

White about his impressions of the Muncie Camp Meeting. He observed re•

sults similar to what was described in the Testimony concerning earlier

fanaticism. He stated:

The people report that churches have been divided. Some con•
. scientious souls can not go to church because of this preach-
ing a.r:id .their· nr•t cr:dorcing it. I was told of one woman that
had been carried to the Insane Asylum through the influence of
it. I was called to see a woman on the camp-ground that had
requested.me to come, one morning, and she was on the point of
insanity. Unless God ~~pecially interferes, she will be insane,
if sh~ keeps on that same line. And you would think that the
whole c0mpany of them was insane in a revival effort. After an
ap;>e~l to come forw:nd for prayers, a few of the leading ones
would always come forward, to lead others to come; and then they
would begin to play on the musical instruments, until you could
not hear yourself think; and under the excitement of this strain,
they get a large proportion of the congregat_ion forward over and
over again. 17 ·

16see Footnote 11
17 .
. s. N. Haskell,· A letter to Ellen. G. White dated at Battle Creek,
Mic·higan, September .25, 1900. A copy is in possession of the Ellen G.
White Publications Off ice.
 - 19 -

IV

WHAT DID S. s. DAVIS TEAQI?

To answer.the question as to whats. s. Davia taught during the

period of the "Holy Flesh" Movement, as it related to the peculiar ten•

ants of that faith is difficult for two reasons.

1) The primary sources are limited. There ia at present only two

documents from the pen Q~ Davis himself. In 1898, while living at Evans•

ville, India.na, be published a bOok entitled, The Two Adams and the Two

Covenants. 1 In 1903, Davis replied to eight questions placed before him

2
by Elder I. J. Hankins, th~n presid~nt of the Indiana Conference •

. 2) Davis denied ever teaching the things which he understood Ellen

G. White's Testimony at Battle Creek in 1901 condemned, although he ad-

3
mitted that the Testimony did "hit" him "on many points". A look at

the Testimony reveals that the doctrine of "perfection of the flesh" was
·. . 4
specifically condemned. But besides this, she speaks of those in Indiana

who were advocating "strange doctrine.!•" S What these doctrines aight

1s. s. Davis~ The Two Adams and the Two Covenants, (Logansport,
Indiana: L. F. Elliott, 1898) 96 pp. The one known existing copy is in
the posses &ion of the writer. ln the preface, the author states: "ln
presenting this work to the public, I fully realize the weakness of the
human instrument; and, in order to screen my denomination's honor• I will
say that no one :la responsible· for the aistakes of this book but myself."
2
s. s. Davis, A letter to Elder I. J. Hankins dated at Elnora, lndi·
ana, March 15, 1903 •. see Appendix.A.
3 1bid. See answer.to Question Three

"Ellen G. White, '~Regarding the Late Movement in Indiana" p. 419

5
~· • p. 420 . Empha~is aine.
 • 20 •

have been, can be conjectured from the questions sent by Hankins to Davis

in 1903; for Davis asks, ••come now, what does the testimony say about the

nature of Christ? What does it say about Mary, or.translation, or the

nature of new born babes1 116 And on some of these points, Davis is not
. . 7
as specific as others who assessed the movement. Furthermore, in his

reply to Hankins, Davis draws a line between perfection of the flesh,

which was condeaned, and the "holiness" concept which he himself taught.

He states:

The Testimony certainly does condemn the doctrine of th~ Holy

Flesh as taught by some in the state; but this testimony must
not be so constried as to forever separate the term, "holiness"
.:.- f roa humanity. .

From his evaluation of the Testimony given by Ellen G. White, we •

can conclude that the main burden of pavis was his teaching concerning

holiness. How did he develope this doctrine and what conclusions did

he draw?

In his book based on the ''Tlio Adams" mot.if, Davis notes the re la-

tionsbip between the First and Last Adam and the Two Covenants in answer•

ing a question which he hiaself·aska about the relationship between the

covenants. He writes:

In the first covenant we see what God would have done with and
through the first Adam had he not sinned; in the second (or new
covenant) we see God carrying out all his original purposes
through Christ the second Adam. 9

'i>avia, loc. cit.

7The teaching of the "Holy Flesh" Movement on the subject of the

nature of Christ will be discussed in Chapter V.
8
"Davia, loc. cit. Se~ Question Ntimber Two
9
Davia, The Two Adams • • • , P• 13
 21 -

Applying this concept, Davis continues:

What the first Adam and his posterity ought to have done, the
second Adam and his posterity de; or what H~fiar and her sons
ought to have done, Sarah and her sons do.

In Chapter IV of his book, the meaning of what the sons of the second

Adam will do and become is spelled out very speci;ically by s. s. Davis.

His theme is the glory that covered our first parents before sin came,
11
which is defined as "the shining forth of th.e goodness that was in them."

This glory is to be restored through grace, here and now. After quoting

Psalm 84:11 and John 17:5, 22, the comment is made:

The glory in all of these texts will be manifested first in

the character of the individuals who receive the grace. And
the Lord says, u1 will give grace and glory." In giving them
.&race he gives them the glory, because the glory is simply the
shining forth of the grace: first in good works, and finally,
in the bright and glorious illumination of the whole being with
the original glory that enshrouded our first parents. 1 2

Davis envis~ged a three-step process in the manifestation of glory.

The first step was the placing of the law, which is light, (Proverbs 6:

23, is quoted) in the heart by the Lord under the new covenant. This

will make them lights in the world, and this is the primary objective
0 of the glory which. is given by the
.
new covenant." 1 3 Then he adds:

But there is still a degree of glory beyond this. The prophet

lsaiah says: "Arise, shine; for thy light is come, and the
glory of the Lord is risen upon thee. For, behold, .the dark-
ness shall cover the earth, and gross darkness the people:"
but the Lord shall arise upon thee, and his glory shall be

10tbid., p. 22 Emphasis his 12 1bid., p. 58

1·1~.~ p. 56 13 1.bid. I Pe 60
 - 22 -

aeen upon thee." Isa. 60:1, 2. Thia ·1a the complete restora•
tion of the glory of the first pair before the fall; hence a
restoration of the glory of the first covenant. But this
glory can only be obtained through foith in Christ, and main•
tained by perfection of character. 1 4

Aa Davis continues his argument, he gives his exegesis of II Cor.

3:7-18, a part of which is found in these words:

This text carries us even beyond the glory that Adam had be·
fore the fall, to that which he would have had when his pro-
bation ended, and he entered upon the immortal plane. His
first, or probationary glory would have been swallowed up by
a acre brilliant glory. So man, through the new covenant,
will first have the original.glory; but when probation is
ended and man receives immortality, even fjis glory must give
place to the 110re exceeding bright glory. .

Coaaenting on the meaning of the thought • taking away of the vail in

turning to Christ • as found in these verses, he declares that the vail

is carnality, which none but Christ can remove. But once it is removed,
then there is the second step. Here are his words:

By removing everything from between us and the invisible Christ,

and beholding his glory, we are changed into the same image
from glory to dnry; or, as John puts it, uwe shall be like him,
for we shall see him as he is. 11 Thus we see the seeing him as
be is makes us like him.

Now notice, we do not become like him by dying, but by behold-

ing. So, when he comes he will find some living who will be
bearing his image. I do not mean the image be bore when here.
He was then changed, and be,6ing our image; but now we will be
bearing his glorious image.

The summary of this line of argument is given by Davis as he closes

the chapter. He concludes:

14
Ibid. t pp. 60-61 Eapbasi.s his.
15 1bid. t p. 64 Emphasis his
16
Ibid. t p. 66 Emphasis his
 - 23 •

Thus we see that through the new covenant we are changed from
faith to faith (Romana 1:17), or from glory to glory (2 Cor.
3:18), first in character, and then in the bright shining forth
of the oTiginal glory. ~~ut this second plane of glory does not
~top with what Adam had before the fall, but increases many
fold, until it reaches what Adam would have had, bad he contin•
ued faithful till he reached the immortal glory. • • The new
covenant will restore the glorious character of God, and the
bright shining glory which Adam had, and will give· i1111DOrtal
glory which he might have had if he had been f~ithful. Buf
this we will not reach until the second coming of Christ. 7

The final chapter of the book is based around the text, "And so it

is written, the first man Adam was made a living soul; the last Adam was

made a quickening spirit." CI Corinthians 15:45) In this last chapter

the work of the last Adam in his role ·as 11 quickening spirit" is emphasized.

Davis states that the choice is ours.as to whom we will follow - whether

the flesh or the Spirit. Here are his words:

Here we see there are two things to choose between, - one is

to walk after the flesh, and the other is to walk after the
Spirit. To walk after the flesh is to follow after the first
Adam, and go into sin. But to walk after the Spirit is to
follow after the second Adam, who never sinned. So you will
see that the power of choice must determine the manner of life;
andas the_ flesh is always present, it is necessary to exercise
this power of choice every moment. If we choose to follow
after the flesh, we drop back into the first or fleshly Adam,
get into the old covenant, and under the dominion of sin. But
if we choose to walk after the Spirit, we will follow after the
second Adam 9 who has, and will, and does, give us the victory
over sin, and leads us by the power of the Spirit into per•
fection of life. There are·no sins committed in Christ or in
the new covenant.

The only way to get into the new covenant is by faith in Christ,
and the only way to stay in the new covenint is by faith in
Christ. But whoever committed a sin through faith in Him? 11And
ye know that he was manifested to take away our sins; and in
bi.a is no sin." 1 John 3:5 18

17
1bid.~ pp. 69•70 Emphasis his.
18 1bid •• pp. 86-87·
 - 24 -

We need to keep in mind that the book was published in 1898 'ihen

the "Holy Flesh" Movement was receiving its inception. In the reply of

Davis to Hankins. written in 1903 (two years after the movement was at

least officially ended) the teachings found in the book were applied .to

the concepts of translation. We need to take a close look at this appli·

cation.

In t~e final question which s. s. Davis divides into six parts to

answer, he ·no~es one phrase of ~he question, and states, "This is pre•

cisely what the Testimony condemns. 1119 To see the whole.picture, we need

to reconstruct the question and note the one phrase in relationship to

the whole. The question was:

Do you teach that conversion embraces the mind and body; so that
in this life the body is fully cleansed from sin, and sinful
tendancies; and is brought back to the condition of man before
the fall, or does this work begin now and end with the resurrec•
tion of the just? Do you teach that those who fully appropriate
the offering of Christ by .faith will never pass under the dominion
of death, and that the reason men g1e is because they fail to
grasp the fulne~s of the gospel? 2

The one phrase in this question which Davis denies teaching and which

he claimed the Testimony condemned is interesting in the light of the doc•

trine of the incarnation as taught by the men of Indiana. Ve shall dis-

cuss this in the next chapter.

While there is no clear-cut affirmation on the other divisions of

this question except the last two, tbe answers would lead the reader to

19oavis, Letter to Hankins. See QUe&tlon Eight

20
tbid. Phrase denied b~ Davis underscored
 - 25 -

assume that Davia taught and believed what is indicated by the question

with the one exception noted. What is indicated by the answers given?
On the last two points, drawing from the experience of Enoch and Elijah,

Davis emphasizes the condition necessary for translation. It is based

in faith. Evidently he believed that this faith would include the body

also, for he refers to Dr. Kellcgg•s concept that if the principles of

health reform were fully followed, Satan could not bring men under the

power of death.
21

The fine line that Davis tried to draw between his understanding

of holiness, and the ideas of the others whoa he claims taught the "Holy

Flesh" doctrine in the way condemned by the Testimony of Ellen G. White,

was ~pparently lost in the emotional extravaganza which accompanied the

teaching. The sWlll14ry of one who heard the men speak, reads:

One of their great burdens is moral purity, and "holy flesh",

and "translating faith", and all such terms, which carry the
idea that there are two kinds of "sons of God" - the adopted
sons of God and the "born" sons of God. The ado?ted are those
who die, because they will not have the 11 translating 11 faith.
Those who are born, get "holy flesh", and there is no sin in-
side of them, and they are the ones who will live and be trans•
lated; and, as they say, these who are the "born" sons of Cod
are not ·~oing to heaven on the. underground railway", meaning
they are not going to die.22

21~. See QUestion Eight, answer to Sixth Section

22 s. N. Haskell, A letter to Ellen c. White, dated at Battle Creek,
Michigan, September 25, 1900. The original is on file in the Ellen G.
White Publications Office in Takoma Park, Washington, D. c.
 • 26 •

v
THE DOCTRINE OF THE INCARNATION

One of the key points of controversy between the men of Indiana

who taught what was called "Holy Flesh", and the few workers who did

not, was the doctrine of the incarnatton. It was also a part of the

theological controversy that transpired at the Muncie camp Meeting in

1900. Elder s.
N. Haskell tells of his experience and outlines the doc•
-.
trinal belief of the "Holy Flesh11 _advocates in these words:

. When we stated that we believed that Christ was born in

fallen humanity, they would represent us as believing that
Christ sinned, notwithstanding.the fact that we would state
our position so clearly that it would seem as though no one
could misunderstand us.

Their point of theology in this particular respect seems to

be this: They believe that Christ took Adam's nature before
he fell; so he took humanity as it was in the garden of Eden,
and thus humanity was holy, and this is the humanity which
Christ had; and now they say, the particular time has come
to become holy in the same sense, and then we will have "trans•
lation faith", and never die. 1

Now there is no question as to the teaching of s. s. Davis in the

matter of "translation faith .. for be states his position very clearly on

that t!'pic. in the. letter to Hankins. But· no where in his extant writings

did he commit himself on the matter of the incarnation in the precise

language that Elder Haskell used. Davis seemed to avoid a clear•cut

statement.

1s. N. Haskell, Letter to Ellen G. White dated at Battle Creek,

Michigan, Sep~ember 25, 1900. (See Footnote #22, Chapter IV)
 (

• 27 •

In bis book 9 s. s. Davis makes only one_ statement regarding Christ's

nature in hWDanity, and it was in a secondary position to the main thought.

Referring to Christ he wrote. 11 1 do not mean the image he bore when here.

He was changed. and bearing our iaage. 112 What he meant by the expression,

"our image", is not defined in his book.

In his reply to Hankins, Questions Four to Seven, deal with aspects

of the Incarnation. The answers are brief. Here are the questions and

the reply of Davis to each:

QUESTION NµMBER FOUR

t
Please state in a few words your views on the nature of Christ?
Answer.• Luke 1:35 11 that holy thing".

QUESTION NUMBER FIVE

Did Christ's flesh have in it any weakness or natural tendency
to sin as the result of the fall?
Answer.• Testimony No. 2 the last three words on page 201, and
continued on page 202 says, "was a brother in infirmities, but
not possessing like passions .... That is all on that point I care
to say.

QUE5fION NUMBER SIX

Was Mary the mother of Jesus like all other women, sinful?
Answer. • I could not say how full of sin she was bu't I suppose
that she had her share, perhaps not as bad as some, and r~ybe
more than some as there are degrees in heredity and depravity,
and there is no evidence that she. had an immaculate conception.

QUESTION NUMBER SEVEN

Is every child born into the world naturally.inclined to evil,

even before it is old enough to discern between good and evil?
Answer. • Yes. unless preserved from the law of heredity in con•
ception by the power of the Holy Ghost. See Ps. 51:5 Shapen in

20avis, The Two Adams • • • , p. 66. See Chapter IV, Footnote #16
for context.
 (~-

- 28 -

sin, also Eph. 2:3 11

by nature children of wrath." 3

Inferences can be drawn from these answers, but the point that Has•

kell charged is that the men from Indiana involved in the teaching of
11 Holy Flesh" declared that man must be holy in the same sense that Christ

was • possessing the holy hwaanity of Eden • but this is the very point
4
that Davis denied that he taught or believed.

The question between the men of Indiana was not the matter of whether

the gospel could preserve men from sin, or whether the power of the Holy

Spirit ·was ample to keep human beings from sinning. The ·question was the .

humanity of Christ and its a_pplication to the life of _the Christian.

R. s. Donnell, the conference president, states the position of the

"Holy Flesh" advocates in these words:

For one 1 must say, upon the authority of the Bible, that Christ
never sinned, and if he never sinned, that man don't live, and
never has lived that can prove that he was in sinful flesh. The
only way by which one can prove it, is to point out the sins, or
even one si'n that he committed. He took a body which showed by
its deteriorated condition, that the ef iects of sin was shown by
it, but his life proved that there was no sin in it. Heb. 10:5.
Christ's body repres~nted a body redeemed from its fallen spirit•
ual nature, but not from its fallen or deteriorated physical na-
ture. It was a body redeemed from sin, and with that body Christ
clothed his divinity; thus by his life, on earth, he shewed what
humanity will do when fill°ed with the divine mind. Thus every
member of the human race, who wili renounce Satan, and his works,
and will permit Christ to clothe himself with his humanity, in
that act, becomes a member of the family of heaven. That is just
what it will be, if we will let the divine mind come into ua.
It will be divinity clothed with humanity, and that is just what
Christ was. And thus clothed he did not sin. ls this putting
it too strong? Well that is just the way God wants it to be put. 5

30avis, Letter to Hankins. See Appendix A

4 1bid. (See Fourth Section of question Eight)

sR. s. Donnell, "The Nature of Christ and H8nH An unpublished

manuscript in the pos.seasiori of. the writer.
 • 29 •

In direct contradiction to this premise, and yet reaching the same

basic conclusion, Elder s. G. Huntington published on the Mission Presa,

Lafayette, Indiana a sixteen page pamphlet, entitled, "'The Son of Han"'.

Summarizing his arguments, Huntington wrote:

Now, since we have been studying the humanity of Christ, let

none think we would detract from or forget his Divinity. Al•
though Jesus "the sinbearer endured the wrath of divine jus-
tice, and for our sakes because sin its~lf ," CD. of A. p. 907)
yet, through implicit faith in his Father, he w~s fortified
so that his divine nature overwhelmingly triumphed over his
sinful nature and hereditary tendencies. Thus from the .cradle
to Calvary, his da-ys of trial and probation, he lived a pure,
holy and sinless life. Thus he met the demands of a broken
law, and became "the end of the law for righteousness to every-
one that believe th ....

Now just as God in Christ, 4,ooo years this side of Creation,

lived a perfect, spotless life in sinful flesh, so through
faith in him, he will cleanse us from all our unrighteousness,
impart to us his own righteousness, take up his abode in our
hearts, and live the same kind of a life in our sinful flesh
six thousand years this side of Creation. Then we can truly
say, "as he is (in character) so are ·we in this world. 11 6

This position of Huntington harmonizes with the teaching of the

Spirit of Prophecy on this point. In one of the earliest publications,

it is stated:

It was in the order of God that Christ should take· upon Hill•
self the fora and the nature of fallen man; that He might be
made perfect through suffering, and Himself endure the strength
of Satan's fierce temptations, that He might understand how
to succor those who should be tempted.7

6s. c. Huntington, "'The Son of Han'" (La Fayette, Indiana:

Misaion Press) p. 16. From tbe·quotationa used, one would conclude
that the pamphlet was published either the Winter of 1900 9 or early
Spring of 1901.
7 -
Ell~n G. White, Spirit of Prophecy (4 vols. Battle Creek, Michigan:
Steaa Pres•. 1877) Vol. 2 1 p. 39
 - 30 -

Huntington also in his pamphlet supports his contentions with

Spirit of Prophecy references. One he draws from the Review and Herald

of July 17 1 1900 1 which states:

For Christ did in reality unite the offending nature of man

with his own sinless nature, because by this act of condes•
cension he would be enabled to pour out his blessings in be•
half of the fallen race.a

The conclusion drawn by Elder Huntington • "'as He is (in character}

so are we in this world'" - is verified in the Testimony read by Ellen

G. White to the brethren- in Indiana • "While we cannot claim perfection

of the flesh, we may have Christian perfection of the sou1. 119

8Ellen G. White~ ''The Lord's Vineyard" Review and Herald, July 17,
1
1900 (Vol. 77 1 No. 29), p. 449 Emphasis is Huntington's loc. cit. p. 9
9See Preface, Footnote #2
 • 31 -

VI
SUMMARY

The "Holy Flesh" Movement (1898 • 1901) at its height involved the

entire Indiana Conference committee and the ministerial staff with the

exception of five workers. Elder s. s. Davis, Conference Revivalist,

and a member of the co~ittee, s~rked the Movement. He was actively

supported by the conference president, Elder R. s. Donnell. These men

cannot be judged as insincere or ..Otivat~d by personal ambition. Their

actions must be judged against the backgrouiid of the conditions and hopes

of ·the Seventh-day Adventist church of the period. The message of 188& -

Christ, Our Righteousness - gave anticipation to the reception of the

Holy Spirit in the latter rain. Elder A. F. Ballenger during the final

years of the 19th Century was proclaiming at the Camp Meetings the mes•

sage, "Receive ye the Holy Ghost." To see the realization of this ex-
pectation motivated the men with the "Holy Flesh" Movement in Indiana.

s. s. Davis' mother professed "old time" Methodism. His father

was in the Baptist tradition~ After his marriage, Davis and his bride

accepted. the Truth during a tent ~eting held at Duggar, IndiaNl. After

a period of homesteading and colporteuring in western Nebraska, he re•

turned to Indiana. In 1893, Davis was licenced to preach; and in 1895

was ordained to the ministry of the church. Be vas a successful evan-

gelist, raising up a church in Evansville, Indiana through 11ission"

11

work. "Mission" work was the type of evangelism emphasized at that

 (

- 32 -

period. From 1899 - 1901, Davis carried on extensive revival meetings

throughout the conference stressing the Laodicean Message. In report-

ing these meetings, he speaks of the manifestation of the. power of God

which brought shouts of victory to the churches.. After the 1901 General

Conference Session, Davis was relieved of his ministerial responsibility,

and returned to farming at Elnora, Indiana. After· 1910, he was omitted

from the church record in the reorganization of the local church, and

in 1920 moved to Nebraska. At seventy-one, he was ordained a minister

of the General .Baptist church, .and died two years later.

The Camp Meetings and the Worker's Meetings of the period were

characterized by aich excitement generated by music rendered according

to the Salvation Army style. The height of this extreme emot~onal extrav-

aganza was reached at the Muncie, Indiana Camp_ Meeting in 1900. Shouting,

yelling, and "praying through" were all a part of the services. Eye-

witnesses describe the hysteria on the part of the people, and suggestions

of insanity are made by some. The conference president testified of fee:·

ing great power surge down bis arms as he raised his hands over the people.

The movement with its fanaticism and. teaching was rebuked in a Special

Testimony given by Ellen G. White at the 1901 General Conference Session

held in Battle Creek.

Many of the teachings of this strange movement in Indiana are hard

to assess because of the limited source materials available, and the fact

that it existed only a abort period, ailitated against a crystalization

 -~
(
I

- 33 •

of ita doctrines. The major doctrinal teachings that can be verified

are the following:

1) That the second Adam accomplishes for the "sons of God" what

would have been accomplished through the first Adam had he not

sinned.

2) Those who by faith reach the "glory" that enshrouded the first

Adam will possess "translation" faith and thus receive immortal

11 glory" without going to heaven via "the underground railway" •

the grave.

3) Christ's human nature was the 11 holy", or "sinless" humanity

of Adam before his fall. Thus those who are "born" sons of

God become like Him.

The application of the last doctrinal teaching gave rise to the

name, "Holy Flesh•i Movement.

 • 34 -

VII
CONCLUSION

As one studies the "Holy Flesh" Movement from t~e limited primary

sources availab~e, he is caused to pause over the emphatic denial of

s. s. Davis that ~e ever taught perfection of the flesh, and the fine

line he drew between what he taught and w~t the Testimony by Ellen G.

White condemned. It must be noted that in his book, The Two Adams and

the Tvo Covenants, Davis dc;>es use the word, *'character", in describing

the "gloryu which the ministry of the second Adam would bring to the

beli~-.rer through faith. And in the light of the Bible and the Spirit of
Prophecy testimony, we must agree with Davis that the.Testimony given

against the work in Indiana "must not be so construed to forever sepa-

rate the term •holiness• from humanity. 0

While Davis denies teaching the specific· doctrine condemned in the

Testimony, he freely admits that other things uhit" him. The other con•

demoed point, apart from the 11 strange doctrines", was the emotional

extravaganza connected with the movement. Why would Davis project this

type of outward display of "religious 11 ·fervor into his messages of re-

vival and evangelism? Could it be that his previous religious connection

thro\igh bis aother and 11

old time" Hethodis• played a part? Then Donnell's

daughter's involvement.with the Salvation Army• at this time it was in

its formative period in America •also br~ght in a unique factor as to

the type of music used. The combination was explosive!

 - - 35 -

It would be difficult to determine in the area of the nstrange

doctrines" taught by the men in Indiana, which came first, their con•

cepts of the holiness of humanity, ortheir teaching regarding the human•

ity of Christ • that he took the nature of Adaa before the fall. The

ultimate outcome of this doctrinal combination produced the essense of

the ''Holy Fles.h 11 Movement.

The basic assumption that Christ took the nature that Adam had be~

fore the fall when He caae as a Babe to Bethlehem, is a forked road.

The "Holy Flesh" advocates travelled one fork of the.road, for if Christ

did take the nature of Adam before the fall 1 then men in accepting Hill

and becoming conformed to His image W<>uld receive the same nature He bid.

The other fork of the road has varying aspects. The catholic

church sets forth the doctrine of the immaculate Conception to get Christ

back to the primal nature of Adam. But this leaves a gulf between man

in his fallen nature and his Saviour. To bridge the gap and avoid the

conclusions of the other fork, which the "Holy Flesh" men· followed, the

catholic church introduces between Christ and man the i~tercession of

Mary and supposedly glorified saints.

The Evangelicals, on the other hAnd in making Christ separate frOll

sinners, teach the sanctification of the womb of Mary at the first moment

of inception. To bridge the gulf thus created, the doctrine of grace

only is advocated, thus denying the teaching of cooperative effort • th~

union of the human and the divine - in the great work of sanctification.

The f&1ndamental teaching of .the Third Angel's Message avoids the .

 • 36 •

the forked road of the "fallacious assumptions" and sets forth Christ

in all His glory as the victorious conqueror over all flesh.

There are areas that could be explored beyond the scope of this

Research Paper if more original sources could be found. Suggestions

are 184de that extreme views on health reform were advocated during this

period. Also the teachings of Dr. Kellogg that were coming into the

fore at the turn of the Century were appealed to as the basis for some

of the conclusions projected in the concept of "translation faith" and

its results. While the lnf luence of Ballenger on the man who sparked

the "Holy Flesh" Movement is verified, these other influences remain

in the background to tanalize the questioning mind.

 - 37 -

APPENDIX A

s. S. DAVIS' REPLY TO I. J. HANKINS

Elnora, Indiana, March 15, 1903

Eld. I. J. Hankins
Indianapolis, Indiana
Dear Brother; -
Your letter with list of questions at hand. · I take great
pleasure in answering the same. I only regret that we are so far apart,
1 mean in distance, that we can't talk these things all over together.
Your first question reads as follows: •
. "Do you believe that the Testi•
mony given by Sister White to the Indiana brethren at·the last General
Conference was from the Lordt'
I will answer your question by asking you one, • How am I to know?
Now I have as much confidence in Sr. White as I have in any person on
earth, but the Bible says, "All flesh is grass." So we can't judge the
source from whence it came simply by the instrument that was used. Then
I ask again, "How am I to know whether it is from God. or not?" Well the
Bible E i ve s us a rule·: "To the le.w and to the testimony". I am glad the
Lord has given us this rule. I understand that every testimony is to be
tried by this rub:~. The testimony must harmonize with the Bible, we are
ncv~r to h:1rr~0nize the Bible by the testimony. I have examined the testi•
rnony of ,,.,;1ich you srake und so far as I have been able to see it stands
the test; but the ma.n who framed these questions must have had on his
magnifying glasses, as the testimony 9nly condemns one point of doctrine,
while be tries to cover eight.
Come now, what does the testimony say about the nature of Christ?
What docs it say about Mary, or translation, or the nature of new born
babes? This is all I will say te question number one.

QUESTION NUMBER TWO

"Do you believe that this testimony condemns certain things you and
others taught in this state?'
ANSWER. The testimony certainly does condemn the doctrine of Holy
Flesh as taught by some in the state; but this testimony must not be so
construed as to forever separate the term "holiness" from humanity. To
put such a construction on it is ~o make it condemn not only the Indiana
brethren, but Bible writers as well. I quote from Haggai 2:12 in proof,
"If one bear holy flesh in the skirt of his garment," and Paul says we
are to present our bodies holy. ·Rom. 12 :1-.4. Peter· says, "Holy men of
 r
I

• 38 •

God spake as they were moved." 2 Peter 1:21. Now I aa not trying to
condemn the testimony by the Bible. 1 am trying to save it from being
destroyed by those who are inclined to make it mean more than it does
mean. To make it mean an entire separation of the tena "holiness" from
the human family would be to contradict the Bible. and in as much as
the testimonies are to agree with the Bible would be to destroy the
testimony. But it still remains a fact that the testimony does condemn
the preaching of the doctrine of Holy Flesh as it was taught by some in
Indiana. The wording of the testimony shows that it was the application
of the word 11 holiness 11 to the flesh in the sense of being fully redeemed,
made immortal 9 so that it would be impossible to sin; and that the fram-
er of these questions so understands the testimony is proven by question
nucber eight. I will say that I heartily agree with the testimony on
this point. This is all I care to say on question number two.

QUESTION NUMBER THREE

"Have you changed your teaching so that you do not teach the things
ref erred to il the testimony?"
ANSWER. • I never did teach the things referred ~o in the testimony.
Now I do not mean to say that the testimony for Indiana did not bit me,
because it did on many points. And I have sincerely repented and reformed
my life on these points and hope 1 will never have ~o go through the same
experience again. This is all on question number three.

QUESTION NUMBER FOUR

"Please state in a few words your views on the nature of Christ?"
ANSWER.• Luke 1:35 "that holy th1.ng"•

QUESTION NUME!::R FIVE

"Did Christ's flesh have in it any weakness or natural tendency to

sin as the result" of the fall'!"
ANSWER. •Testimony No. 2 the last three words on P!&ge 201 1 and con•
tinued on page 202 says, "was our brother in infirmities, but not possessing
like passions." That is all on that point that I care to say.

. QUEST ION NUMBER SIX

"Was Mary the mother of Jesus like all other women, sinful?"
ANSWER. • I could not say bow full of sin she was but I suppose that
she had her share, perhaps not as bad as some, and maybe more than some
as there are degrees in heredity and depravity, and there is no evidence
that she had an immaculate conception. ·

QUESTION NUMBER SEVEN

"la every child born into the world naturally inclined to evil, even
before it is old enough to discern between good and evil?"
ANSWER. • Yes, unless preserved from the law of heredity in conception
by the power of the Holy Ghos·t. See Ps. 51 :5 Shapen in &in• also Eph. 2 :3
uby nature children of wrath. 11
 - 39 -

QUESTION NUMBER EIGHT

This question you have divided into two partst I will divide it
into six divisions.

FIRST. • "Do you teach that conversion embraces the mind and body ••• "
ANSWER. • Hatt. 23:26 "Cleanse first the inside of the cup and the
platter and the ou_tside will be clean." Also Hebrews 10:22 11 having your
bodies wr.shed with pure water." Christ•s Cbj~ct Lessons, page 100, we
are told that the Holy Spirit comes to convict of sin end the faith that
springs up in the heart works by love to Christ, conforming us in BODY,
soul and spirit to His own image.

SECOND • "so that in this life the body is fully cleansed from all
sin ••• "
ANSWER. • I John 1 {7•9 "If we confess our sins He is faithful and
just to forgive us our sins and to cleanse us from all unrighteousness ...

THIRD - "and sinful tendencies ••• "

ANSWER - The Review and Herald in the year 1901 in an article from
Sister White said that we need not retain one taint of hereditary or cul•
tivated tendencies to sin. In the book Christ's Object Lessons, page 99,
at bottom of the page I read the same thought, but not quite so fully ex-
pressed. It reads thus,• "The reason is that they.are not converted,
they have not hidden the leaven of truth in the heart, it has not had
opportunity to dp its work. Their natural and cultivated tendencies to
evil have not been submitted to its transforming power. 11 See also page
419 bottom of pcge, "The religion of Christ means more than the for-
giveness of sins; it means the taking away of our sins and filling the
vacuum with the graces of the Holy Spirit." Again on page 411, I read
c0ncerning the ten virgins that the difference b\~t 1 een the '>"ise and the
...

foolish was that the foolish had not fallen on the Rock and had their
old natu~es broken up.

FOURTH. - "and is brought back to the condition of man before the

fall, ••• 11
ANSWER. • NO, emphatically NO, this is precisely what the testimony
condemns.

FIFTH • "or does this work begin now and end with the resurrection
of the just?"
ANSWER. • Han will not fully be restored to the Edenic or Adamic
condition either in this life or in the resurrection. This is the work
that will be accomplished sometime over in eternity. See Mal. 4:2 "go
forth and grow up as calves in the stall."_ But so far as sin and holiness
is concerned it does in most ca·es begin here and end in the resurrection
of the just, but not always. It ·was not so in Enoch and Elijah's cases,
they never had a resurrect.ion, and i t will be said of those who will be
living when probation ends, "let hi.II that is holy be holy still and him
that ia filthy l>e filthy still."
. \ (

- 40 -

SIXTII.- "Do you teach that those who fully appropriate the offering.
of Christ by faith will never pass under the dominion of death, and that
the reason men die is because they fail to grasp the fulness of the gospel?"
ANSWER. - Heb. 11:5 "By faith Enoch was translated." Evidently Enoch's
faith was based on the &acrif ice and the whole work was accomplished by the
power of the gospel. The same text that explains how Enoch was translated
explains why others were not. Every affirmative has its negative. Now I
do not mean to say that every one that did not have the degree of faith
that Enoch had will be lost. If they exercised all the faith that they
had and their minds and their faith rest on the resurrection of the just.
These things were written for our learning. Some of us who a.re now living
will be translated, but not all; but the fact that a man dies is no.evidence
that he will be lost, for l read, "Blessed are the dead that die in the Lord
from henceforth." Rev. 14:13 •. I next quote from the old edition of the
Spirit of. Prophecv these-· words, "Enoch lived such a life of faithfulness
that Satan could not bring him under the dominion of death." I find in the
General Conference Bulletin ·of 1899 1 Dr. Kellogg has a long lesson on trans-
lation in which he takes the position that if men would live up to the
principles of health reform Satan could not bring them under the dominion
of death. Please read Test. Vol. 2 page 122, the writer says, 11hunc:Jreds
of years he ·(Enoch} walkedwith God. He lived in a corrupt age when moral
pollution was teeming all around him, yet he trained his mind to devotion,
to love and purity; his conversation was upon heavenly things. He educated
his mind to run in this channel and he bore the impress of the divine. His
countenance wes lightened up with the light that shineth in the face of
Jesus. Enoch had temptations as well as we, he was surrounded by society
that was no more friendly than is ours, the atmosphere that he breathed was
tainted with sin and corruption the same as ours, yet he lived a life of
holim ss. Be w3s unsullied with the sins of the ar,e in which he lived. So
r ~y t-'t:: reµ,.:_1·;n p·.1re and l 1 ncorrut-ted. He WJ.S a repn~sentntive of the saint ..;:
who live amid the corruption and perils of the last days. For his faith•
ful obedience to God he was translated. So also, the faithful, who are
alive and rcIIl.3.in, will be translated." So also (that is by faithful obedi•
ence) they are to.be translated, but where do they get the power to render
faithful obedience? ·Evidently through faith in the power of the gospel.
Then certainly the power is in the gospel. ·
If we who are living could only grasp it. o, my brother, you c~rtainly
don't mean ~o say that the testimony for Indiana condemned all these good
things with which the Bible and the Testimonies so abundantly abound.
Hoping that you and Eld. Bliss will have a safe and pleasant trip to
the General Conference and that the Spirit of the Lord may direct in all
of your deliberations and that peace and harmony may prevail, I remain
as ever,

Your brother i~ the Ministry,

(Signed) s. s. Davis
 (

- 41 -

BIBLIOGRAPHY

I. Books
Christian, L. H., The Fruitage of ~piritual Gifts. Washington D. c.:
Review and He~ald 1;1Ublishing Association, 1947.

Davis, s. s., The Two Adams and the Two Covenants. Logansport, Indiana:
L. F. Elliott, 1898.

Huntington, s. G., 11
The Son of Man". La Fayette, Indiana: Mission Press,
1900?

Seventh-day Adventists Answer Questions on Doctrine. Washington D. c.:

Review and Herald Publishing Association, 1957.

White, Ellen G., Evangelism. Washington D. c.: Review and Herald Publish-
ing Association, 1946.

---------· Spirit of Prophecy Vol. 2. Battle Creek, Michigan: Steam Press,

1877.

II. Articles

Ballenger, A. F., "Camp Meeting Notes", Review and Herald, Vol. 75, No. 42
(October 18, 1898) pp. 670-671.

- - - - · "Camp Meeting Notes", Review a.nd Herald, Vol. 75, No. 45 Wov.
B, 1898) p. 720.
Breed, A. J., "The Indiana camp Meeting", Review and Herald, Vol. 76,
No. 35 (AugtJst 29, 1899) pp. 650-.651.

Sutherland, E. A., "Illinois and Indiana C..inp Mtetin£s 11 , R~vicw end Ht:•rald,
Vol. 75, No. 39 (September 27, 1898) p. 622.

White. Ellen G. 1 ''The Late Movement in Indiana .. , General Conference Bulletin

(S.D.A.) 1901 1 pp. 419-422 •

----17, 1900),Lord's
• "The
p. 449 •
Vineyard", Review and Herald, Vol. 77, No. 29 (July

---- • ''The Perils and Privileges of th.e Last Days", Review and Herald,
V ol. 69, Ho. 46 (November 22 1892) pp. 722-723.
1
• l

• 42 •

Ill. Letters

Davis, Joseph H., A letter to Wm. H. Grotheer dated at Portland, Oregon,

January 21, 1965. It contains biographical data on the life of
s. s. Davis.
Davis, s. s., A letter to Elder I. J. Hankins dated at Elnora, Indiana,
March 15, 1903. This letter is reproduced in Appendix A.

Davis 9 w. A., A letter to Jesse E. Dunn dated at Carthage, Ho., Dec. 6, 1958.

Haskell, Hattie, A letter to Ellen G. White dated at Muncie, Indiana,

September 22, 1900. It gives a detailed account of what took place
at the Muncie, Indiana Camp Meeting.

Haskell, s. N., Two letters to Ellen G. White dated at Battle Creek,

Michigan, September 25, 1900. These letters report Elder Haskell's
reaction to the· actions and teachings that took place at the Muncie,
Indiana Camp Meeting.

Hopper, Viola Davis, A letter to Jesse E. Dunn dated a·t RU;shvil le, Nebraska,
February 9, 1959.

Vandevere, E. K., A letter to Wm. H. Grotheer dated at Berrien Springs,

Michigan, April 8, 1963. It contains a sidelight on the condition
of the Indianapolis church and the remedy initiated by the conference.

Wade, Burton, A letter to Arthur White dated at Berrien Springs, Michig~n,

January 2, 1962. It gives a personal observation of the Muncie,
Indiana C'.emp ?·:ee ting.

IV. Reports

Roberts, c. A., The Holy Flesh Fanaticism. An eyewitness report prepared

for the Ellen G. White Publications. D. ·F. 190

v. Other Sources

Bray• Mrs Robert, Personal int.erview at Elnora, Indiana, May. 24, 1960.
Mrs Bray was a young lady, and a member of the Elnora church at the
time of the events of this research paper. The interview was con•
ducted in the presence of the late Elder Joseph o. Smith of Indiana.
 -
- 43 -

Donnell, R. s., •'The Nature of Christ and Kan". An unpublished manuscript

sent to s. s. Davis by R. s. Donnell.

Dunn, Jesse, A signed statement recalling events that took place in con•
nection with the "Holy Flesh" Movement in Indiana.

Hopper, Viola Davis, A signed statement recalling events in her father's

life in connection with the experiences in Indiana.