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Its currently around the world that some pagan and freemason symbols are ornament in the top of sister White`s grave! Any clue about the true, please?

Tags: freemason, grave, white

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I would like to have a faithful information about that , specially from whom lives around her grave area or from whom already visited it! Thank you very much!

Ellen and James White's family plot has an obelisk which apparently causes many people to wonder what the significance is and whether we should consider it a pagan symbol.  Detractors of Ellen White see it as a sign that our church is not always faithful to uphold the beliefs we teach.  That we should not have anything pagan associated with us.  Some also consider steeples as pagan symbols.

 

I did find a letter online at http://groups.yahoo.com/group/sa-sda/message/25182 which has a statement by the White estate.  I'll paste it here in case you want it.  Copied from Pastor Alden Ho Facebook page.

Many people have asked me about the obelisk used on Ellen White's grave in
Battle Creek, and also the memorial for her on the campus of Avondale College in
Australia. I inquired at the White Estate at the General Conference, and here is
what I received.
 
___________________
 
 
Question:      I have never heard of this before. Two people say that in the
1970's when they visited the EGW grave site this large grave marker was not
there. So, when and why was it erected if indeed it is a Masonic symbol?  Who
would authorize it to be done?
 
 
Answer     Dear Brother _______,
Thank you for contacting the Ellen G. White Estate. The marker functions for the
family plot, standing in the middle of the plot rather than directly over the
grave of any of the family members buried there. The marker has been there since
the 1880s, though I understand it was damaged by vandals on at least one
occasion, so it may indeed have been off-site for repair when some folk visited
the grave. I do not know for a fact that it was ever off-site, but I consider
this a possibility.
 
We have correspondence from G. I. Butler in 1884, who at the time was the
General Conference president, writing to W. C. White and Ellen White about its
purchase and installation. No one at the time seems to have believed that this
implied any homage to Freemasonry or to paganism. Here is what I have sent to
others who asked about this matter in the past:
 
There is indeed an obelisk on the family plot where Mrs. White is buried, though
it is not her tombstone as such, but rather serves as the family marker in the
center of the plot. Some people have expressed surprise and concern to find
an obelisk on the White family plot because of the obelisk's connection to pagan
worship in Egypt and to other questionable associations. Evidently, however,
many people in the 19th century didn't think this was a problem. Adventists of
that era seem to be among them. While looking for something else, we recently
found correspondence relating to this marker among the letters of George I.
Butler, who was General Conference President when James White died in 1881 and
for a number of years after. On February 12, 1884, Elder Butler wrote to Mrs.
White,
"The dark colored granite monument at B.C. [Battle Creek] which you looked at I
ordered for your husband's grave last week at your son Willie's invitation. He
told me to have it charged to you. I regret to do this while the money lies in
the office which his friends contributed to show him respect for his memory.
Will desired me to have this money put in the European Mission Board, but I
don't feel that I am authorized to do that without their consent. There is about
$170 now in the office for that purpose and more that is subscribed which would
be paid in if called for."
 
This indicates that Mrs. White and W. C. White had seen the monument, and
perhaps her son had as well. W. C. White gave Elder Butler approval for its
purchase. A letter from Elder Butler to W. C. White on February 10 of that year
discusses the cost of the monument "with the headstone and other stones" and
says that it "will be erected as soon as you send on the inscription." It is
clear that the White family was involved in the selection of the monument.
 
Twenty years later, in 1904, Mrs. White wrote about a different suggestion for
James White's monument:
After my husband had been laid away in the grave, his friends thought of putting
up a broken shaft as a monument. "Never!" said I, "never! He has done,
singlehanded, the work of three men. Never shall a broken monument be placed
over his grave!" ... {1SM 105.1}
 
We can only guess, but it may be that in contrast to that suggestion, she was
quite pleased to have such a well-formed, symmetrical monument placed on the
family plot.
 
Some have asked about the obelisk and its supposed connection to Freemasonry.
Seeing the obelisk on the family plot, a few have even supposed that Mrs. White
must have been involved herself in the Masonic movement. This is an unwarranted
conclusion. Mrs. White was an outspoken opponent of Freemasonry. While she was
in Australia, she was even shown two secret signs of high-ranking Masons, which
she made in the presence of an Adventist worker who was deeply entangled in
Freemasonry. She urged him to sever his connection with it. She also counseled
others not to be involved with Masonic orders.
 
So why the obelisk? Evidently she did not regard it as inherently a Masonic or
pagan symbol, regardless of the fact (whether known to her or not) that Masons
and sun worshipers had used it. Symbols mean what people take them to mean. The
cross itself was once an abhorrent symbol of Roman oppression and cruelty, but
today Christians around the world hold it as a symbol of our redemption through
Christ. Symbols may change their meaning. I remember being shocked once to see
in an old synagogue a symbol that I would call the swastika. Nazi Germany gave
that symbol a certain meaning, but evidently it had not always had that meaning.
When James White began to publish the Review as a bi-weekly publication (it
became weekly in September of 1853), along with the date of publication he soon
gave the standard name for the day of the week on which it was published,
whether Monday or Thursday (the day of publication varied some in those days).
Soon, however, he made a change. The issue published "Thursday, May 12, 1853,"
was followed two weeks later by the one published "Fifth-day, May 26, 1853." For
several decades the paper designated its publication day variously as
"Fifth-day" and "Third-day" (for Tuesday), apparently out of concern over the
days' having been named for pagan gods. By the January 1, 1880, issue, however,
the practice returned to using the standard names. Apparently our pioneers
decided by then that the use of those names carried no compromise of their
faith. No one using those names today makes any devout reference to the pagan
gods. The names simply don't symbolize those gods for people today, regardless
of what they may once have meant. Similarly, whatever occult meaning may once
have been communicated by an obelisk, as far as I know, by the 19th century at
least, this meaning seems no longer to have been operative for people generally,
though it did have continued mystic significance for Freemasons. Clearly,
though, Mrs. White did not hold such beliefs.
 
I hope this helps. Thank you for writing, and God bless!
 
William Fagal    
Associate Director
Ellen G. White Estate    
12501 Old Columbia Pike
Silver Spring, MD 20904-6600 U.S.A.
Phone: 301 680-6550
FAX: 301 680-6559
E-mail: mail@...     
Web: www.WhiteEstate.org
 

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