Religion

The Indians give expression to their superstition in diverse other ways. Often their notions have to do with hunter's luck, which must be safeguarded at all costs. Here the influence of woman is of the utmost importance. In many different ways she is supposed to drive the game in the direction of the hunter or to drive it away. 

Women are not permitted to have anything to do with hunting or trapping; they are forbidden to touch the family gun or to set foot in the hunting-canoe and under no circumstances may they paddle over a seine set in a lake — they must paddle round it. Even an article of dress which a woman has made use of may, in certain cases, bring about misfortune. For example, a hunter must be careful to refrain from placing himself beneath such an article and must under no circumstances accept such an article as a present. Once upon a time a starving Indian asked a white man married to a squaw for some clothes in place of the rags he had on. The white man felt sorry for the poor fellow, dragged a fine woolen blanket from the bridal bed, and handed it to him. Instead of thanks, the benefactor received no more than a volley of abuse for having been wicked enough to wish misfortune upon another's head. Strangely enough, the same Indian would not have hesitated an instant to come in contact with the same woolen blanket had the white man's squaw under a different set of conditions been alone beneath it. 

Since ancient times women during their period of menstruation have been considered as unclean and obliged to maintain a separate existence. Even today traces of this custom are observable east of Slave Lake, but, in so far as my own experience has determined, the custom is more general amongst the tribes living along the Mackenzie River. In certain localities women during this critical period are forbidden to use the door of the cabin. There is a hole in the wall just beneath her bunk, and through this aperture she must crawl in and out. Nor is she permitted to follow along the common trails. A trapper once told me that he had come across the tracks of one of these "unclean" women. Mile after mile they went through the deep snow alongside a well-packed sled-trail. 

Thus the Indian's world of ideas reeks with mystical superstitions, as is always the case with those striving to maintain their lives in the wilderness. Just how their mental outlook came to develop will be perhaps best understood by those who have themselves tried living up there in the north. When the sun stands shedding its warmth over the snow-fields for the first time after a long winter, and when the caribou begin by the million to flood the wastes which formerly lay empty and desolate, it may then well happen that each and every one feels within himself a sudden wave of that same heathenish feeling which first caused the Indians to bow down before the sun and offer up their praise to the god of the hunters.

Price increasingly gained attention outside Adventist groups, and in the creation–evolution controversy other leading Christian fundamentalists praised his opposition to evolution – though none of them followed his young Earth arguments, retaining their belief in the gap or in the day-age interpretation of Genesis. Price corresponded with William Jennings Bryan and was invited to be a witness in the Scopes Trial of 1925, but declined as he was teaching in England and opposed to teaching Genesis in public schools as "it would be an infringement on the cardinal American principle of separation of church and state". Price returned from England in 1929 to rising popularity among fundamentalists as a scientific author.[48] In the same year his former student Harold W. Clark self-published the short book Back to Creationism, which recommended Price's flood geology as the new "science of creationism", introducing the label "creationism" as a replacement for "anti-evolution" of "Christian Fundamentals".[49]

Biography

Clark was born in 1891[2] and raised as a Seventh-day Adventist on a farm in New England. His interest in science and religion was first evoked by George McCready Price's Back to the Bible (1916). After years of church-school teaching, he enrolled at Pacific Union College in 1920, where he studied under (the newly arrived) Price. He graduated two years later and replaced Price (who had accepted a position at Union College, Nebraska) on the faculty. In 1929, he had dedicated his work Back to Creationism to Price.[3] Historian Ronald L. Numbers credits this book with the introduction of the name "Creationism" to the movement, which had previously been known as "Anti-Evolution".[4]

That summer, and a number of vacations thereafter, he spent studying glaciation, coming (in the 1930s) to the conclusion that large proportions of North America had been covered in ice for as long as one and a half millennia after the flood — a view that was anathema to Price. In 1932 he earned an MA in biology from the University of California, and on his return updated and enlarged his book, introducing his views on glaciation, and rejecting the common Adventist view, associated with Price, that species were fixed, in favour of one that allowed considerable hybridization. The revised book drew effusive praise from Price.

In 1938, Clark visited the oil fields of Oklahoma and Northern Texas, where his observation of deep drilling confirmed long-standing suspicions that there existed a meaningful geological column, a position adamantly denied by Price. Clark attributed this column to antediluvian ecologies ranging from ocean depths to mountaintops, rather than the successive layers through deep time of mainstream geology.[5] Despite continuing to point out that he still believed in six-day creation, Clark was pelted with criticisms from Price, who accused Clark of having contracted "the modern mental disease of universityitis" and curried favor with "tobacco-smoking, Sabbath-breaking, God-defying" evolutionists.[6] This led Price to vitriolically and implacably break with Clark,[6][5] who Price would continue to criticize strongly in his 1947 pamphlet Theories of Satanic Origin.[7]

Clark died in St. Helena Hospital on 12 May 1986, aged 94.[8]

Publications

• Back to Creationism, 1929[9]

• Genes and Genesis, 1940

• The New Diluvialism, 1946[9]

• Creation Speaks: A Study of the Scientific Aspects of the Genesis Record of Creation and the Flood., 1949 (2017 Reprint, CrossReach Publications)

• Crusader for Creation: The Life and Works of George McCready Price, 1966

• Fossils, Flood and Fire. Outdoor Pictures. 1968. ISBN 0-911080-16-3.

• The Battle Over Genesis[10]

• New creationism. Nashville: Southern Pub. Association. 1980. ISBN 0-8127-0247-6.

East of Eden

It is possible to provide all essential nutrients except vitamin B12 without using animal foods. On the other hand, it is possible to provide all essential nutrients with a diet composed only of meat. Personal dietary appropriateness including the value of a diet as a source of essential nutrients and its value as a preventative for oneself and one's significant others is the foremost dietary consideration of pragmatic vegetarians. In contrast, the overriding dietary consideration of ideologic vegetarians varies with the particular ideology. Typically, their motivation is a blend of physical, psychosocial, societal, and moral, often religious, concerns.

A continual problem for SDAs who espouse the "back to Eden" ideology is the absence of a non-animal food source of vitamin B12. A vegetarian Registered Dietitian who wrote a column for a church periodical asked me if I thought vegans could derive vitamin B12 from organic vegetables that were unwashed before ingestion. I opined that it would be better to eat animal foods than fecal residues. She agreed.

A perennial assumption among vegetarians is that vegetarianism increases longevity. In the last century, Grahamites devotees of the Christian "hygienic" philosophy of Sylvester Graham (1794-1851) taught that adherence to the Garden of Eden lifestyle would eventuate in humankind's reclamation of the potential for superlongevity, such as that attributed to Adam (930 years) or Methuselah (969 years). I discussed this matter 25 years ago with an SDA physician who was dean of the Loma Linda University (LLU) School of Health. Although he admitted that lifelong SDA vegetarians had not exhibited spectacular longevity, he professed that longevity of the antediluvian sort might become possible over several generations of vegetarianism. SDA periodicals publicize centenarians and often attribute their longevity to the SDA lifestyle. However, of 1200 people who reached the century mark between 1932 and 1952, only four were vegetarians. 10 I continue to ask: Where on Earth is there an exceptionally longevous population of vegetarians? Hindus have practiced vegetarianism for many generations but have not set longevity records. At best, the whole of scientific data from nutrition-related research supports vegetarianism only tentatively. The incidence of colorectal cancer among nonvegetarian Mormons is lower than that of SDAs. 11 A review of populations at low risk for cancer showed that World War I veterans who never smoked had the lowest risk of all. 12 As data accumulate, optimism that diet is a significant factor in cancer appears to be diminishing. An analysis of 13 case-control studies of colorectal cancer and dietary fiber showed that, for the studies with the best research methods, risk estimates for dietary fiber and colorectal cancer were closer to zero.13 A pooled analysis of studies of fat intake and the risk of breast cancer that included SDA data showed no association. 14

A meatless diet can facilitate weight control because it is a form of food restriction. But one need not eliminate meat to maintain a healthy weight, and there are many overweight vegetarians. Surely prudence and selectivity overshadow mere abstention from consuming animal products.

In 1938, Price, with a group of Adventists in Los Angeles, founded what became the Deluge Geology Society (DGS), with membership restricted to those believing that the creation week comprised "six literal days, and that the Deluge should be studied as the cause of the major geological changes since creation". Not all DGS-adherents were Adventists; early members included the Independent Baptist Henry M. Morris and the Missouri Lutheran Walter E. Lammerts. The DGS undertook field-work: in June 1941 their first Bulletin hailed the news that the Paluxy River dinosaur trackways in Texas appeared to include human footprints. Though Nelson had advised Price in 1939 that this was "absurd" and that the difficulty of human footprints forming during the turmoil of the deluge would "knock the Flood theory all to pieces", in 1943 the DGS began raising funds for "actual excavation" by a Footprint Research Committee of members including the consulting geologist Clifford L. Burdick. Initially they tried to keep their research secret from "unfriendly scientists". Then in 1945, to encourage backing, they announced giant human footprints, allegedly defeating "at a single stroke" the theory of evolution. The revelation that locals had carved the footprints, and an unsuccessful field trip that year, failed to dampen their hopes. However, by then doctrinal arguments had riven the DGS. The most extreme dispute began in late 1938 after Harold W. Clark observed deep drilling in oil fields and had discussions with practical geologists which dispelled the belief that the fossil sequence was random, convincing him that the evidence of thrust faults was "almost incontrovertible". He wrote to Price, telling his teacher that the "rocks do lie in a much more definite sequence than we have ever allowed", and proposing that the fossil sequence was explained by ecological zones before the flood. Price reacted with fury, and despite Clark emphasising their shared belief in literal recent Creation, the dispute continued. In 1946 Clark set out his views in a book, The New Diluvialism, which Price denounced as Theories of Satanic Origin.[51]

Tolstoi was young enough to be EPJ's son. He displayed a brashness on the podium and on one occasion in 1944 was blatantly discourteous to EPJ in a joint discussion, practically dismissing EPJ's rebuttal. He commonly chided the Joslin group about the pseudo logic of linking sugar directly to most of the complications - like it was a "religion." 

He and many of his group at Cornell and like-minded schools would tell the Joslin group and the Chicago group, for example, that long tetm complications appeared even in the "rigidly" well-controlled diabetics and those with his "asymptomatic-only" level did not appear to have more problems. Dr. Root at first and then, principally and more patiently. Dr. Marble took up the position that those with the best control from date of diagnosis had the least problems.