"The Credibility of Ellen White"

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I came across the 'Editorial Reflections' by Samuele Bacchiocchi, on the "The Credibility of Ellen White" and the piece itself and found it interesting as some say Bacchiocchi is out to question Ellen White and her credibility...

"...UPDATE ON THE RELEASE OF PROF. BRADFORD'S BOOK MORE THAN A PROPHET AND OF HIS CD/DVD ALBUMS

On Thursday, July 6, 2006, Prof. Graeme Bradford's new book More than a Prophet came off the press. On the same day also the editing of Bradford's live video lecture on Ellen White was completed. The two hours video lecture was recorded at Avondale College. With the help of 75 slides, he discusses in an open and objective way the major issues related to the prophetic ministry of Ellen White.

..It is evident that the question of the authority and use of Ellen White's writings, is a hot issue in the Adventist church today. Several pastors have called me to share the challenge they are facing in dealing with two different groups of members in their churches: those who are very critical of Ellen White, and those who strongly believe in the verbal inspiration of all her writings. They hope that 'More than a Prophet' will help both groups to come to a more balanced understanding of Ellen White's prophetic gift.

EDITORIAL INTRODUCTION TO "THE CREDIBILITY OF ELLEN WHITE"

This newsletter offers you a foretaste of Prof. Graeme Bradford's book More than a Prophet. I have decided to introduce you to this timely book, by posting chapters 11 and 12, which I have packaged together under the title "The Credibility of Ellen White." In the first chapter Bradford mentions 10 reasons why people closely associated with Ellen White during her 70-year ministry, firmly believed in her prophetic gift, though they were well aware of several weaknesses in her life.

You will enjoy especially the testimony of H. M. S. Richard who had tremendous confidence in the ministry of Ellen White because as a young man he heard her preach three years before she died. I was moved to read about the impact of Ellen White's prayer on himself and the 5000 people attending the meeting.

Elder Richard was fully aware of the discussion about the literary dependency of Ellen White, discussed even at the 1919 Bible Conference, but his confidence on her prophetic gift remained unperturbed, because he was fully aware of that prophets are human.

The second chapter contains significant insights into the literary dependency of Ellen White. First, Bradford shows that borrowing from other sources was a common practice in the nineteenth century. Second, Ellen White used historical sources, not to approve or correct them, but to teach the way of salvation. Third, she never claimed to be an authority on history or theology. She asked for help both in gathering the information and in correcting any inaccuracies.

Fourth, the problem of historical inaccuracies in The Great Controversy, is partly due to her use of Uriah Smith's Thoughts on Daniel and the Revelation. Unfortunately, Uriah Smith was a very poor historian and she followed his lead. Lastly, Bradford shows that it is imperative to understand that the stated purpose of Ellen White's writings is not to be the final word on history, prophecy, science, or theology, but to illustrate spiritual lessons. When we understand and accept the stated purpose of her writings, then we should find no problem in accepting her prophetic gift-a gift designed to bring encouragement, reproof, and spiritual instruction to the church.

I trust that this preview of the essay has wetted your appetite for a thoughtful reading of this timely study. It is my plan to post other important chapters in future issues of our newsletter.

"The Credibility of Ellen White"
Graeme Bradford, D. Min.,
Retired Professor of Theology
Avondale College, Australia

ELLEN WHITE'S GIFT OF PROPHECY

More than 150 years ago a 17-year-old girl began to give messages to early Adventist believers and said they were from God. Often these messages were not what they wanted to hear. Often they ran contrary to their plans. At times they pointed out weaknesses in the lives of many of the leaders and gave them advice contrary to their own inclinations. But they believed her.

Why Early Adventists Believed in Ellen White's Prophetic Ministry?

Throughout her 70-year ministry, those who were closest to her were firm believers in the fact that God had given her the gift of prophecy. Why was this? There are several reasons.

1. They saw that she was a true Christian.
2. They felt the power of her ministry in uplifting Jesus Christ, and in her calls for obedience to God and His Word.
3. When they were discouraged after the "Great Disappointment" of 1844 she was the one who kept their advent hopes alive.
4. In 1 Corinthians 14: 22-25, Paul declares that the presence of prophecy among God's people is a sign to believers. It confirms the presence of God is with them. She was indeed able to reveal the secrets of the human heart. There could be no doubt that she had revelations in order to come by this knowledge. Over many years she sent out personal testimonies to individuals. Only a handful ever claimed they were irrelevant.114
5. She gave them a sense of purpose and direction, a belief that God was still with them.
6. She expanded their concepts of mission to the world.
7. She gave them a sense of breadth and depth of mission to include health, education and welfare.
8. They witnessed her save the church from theological disaster at the hands of Kellogg, Waggoner, and the Holy Flesh Movement.
9. When her counsel was followed, individuals usually prospered. When they failed to follow her counsel, things did not always prosper. Her messages and predictions were timely and practical.115
10. She saved the Church from Arianism by highlighting the true divinity of Christ and the Trinity.

Awareness of Weaknesses in Ellen White's Life

They still believed in Ellen White, even though they were also aware of weaknesses in her life. And they could have listed them as well:
1. She did have some problems in her marriage. There were times when she and her husband workedapart.116
2. She had problems with her children. She tended to favour Willie as the "good boy." James Edson, the only other of her four sons who survived to adulthood, turned away from the faith, but she won him back and he became a missionary to former slaves in the south of the United States.
3. She often became despondent over the criticism she faced. She could even doubt her own experience in Christ.117
4. She could be forgetful.118
5. She may not have always been as open about her use of other sources as she could have been.119
6. She struggled to give up eating flesh foods and live up to the health counsel she had given to others.120

However, as they applied the biblical tests for a prophet, they saw that she matched the biblical expectation in that she uplifted Jesus and called for obedience to God and His word. (It is also helpful to remember that all of us would like to be judged by the general tenor of our lives and not from a few lapses).

They found that she was in harmony with the major doctrines of the Bible such as Creation, salvation, law and the deity of Christ. And, in hindsight, you can add that she had a view of inspiration that is biblically correct even though it was not the prevailing view of her contemporaries. Her material on the subject was not printed until volume one of Selected Messages appeared in 1958, with more of her material on the topic appearing in volume three in 1980.

A large number of Adventists are still oblivious to her views found in these volumes. Why her views on inspiration have not been widely known until recent times will be dealt with when considering the 1919 Bible Conference and its aftermath.

The Testimony of H. M. S. Richards

H. M. S. Richards had tremendous confidence in the prophetic gift of Ellen White because as a young man he heard her preach just three years before she died. About 5000 people were present, most of them non-Adventists. Here is how he described it: "Willie White led her out to the table where she was to speak. Just a little old lady in a black silk dress, with a little cap on her head. But, oh, when she started to preach there came on Bible text after another-at least 100 of them quoted right off just like that. She had no notes. She had her Bible but she never had to look at it but she would just keep turning the pages and quoting the texts. Her voice was like a silver bell as it carried out over that great audience. It started to rain; but above its din on the iron roof, you could hear that silver voice ringing out clearly through it all.

"When she had spoken about 45 minutes her son came out and said, 'I think you are getting tired mother. You have talked long enough. I think you had better sit down.' 'No not yet I haven't prayed yet.' Then she began to pray and when she did something happened. Before that she was just a dear old lady, talking. But when she knelt down a great change came over the whole congregation. She was God's prophet then and God honored her. Within 30 seconds we were all in the presence of God. I was afraid to look up lest I should see God standing there by her side. Within minutes you could hear sobs around the congregation."121

That experience stayed with Richards the rest of his life. Later, when troubles over her writings erupted he never lost his confidence in her ministry. He always had a true biblical expectation of what to expect from a person manifesting the gift of prophecy. In his biography of Richards, Robert Edwards comments on Richard's attitudes and understanding of the work of Ellen White: "Although the writings and the character of Ellen White powerfully influenced him, he also had common sense enough to know that she was a fallible human being, that she made mistakes.

"When the furore over the accusations that she had plagiarized from other authors shook many in the church some years ago, Richards remained unperturbed. 'They haven't discovered anything new,' he said 'All those charges are old. I heard them all 40 years ago. They were all discussed at the 1919 Bible Conference.' H. M. S Richards accepted her for what she was and what she herself claimed to be. It protected him from the disappointments some men and women experienced who held an unreal view of what a prophet and prophecy should be."122

Walter Martin was once interviewed about his concepts of Ellen White. He was critical of her work, on a basis she did not meet up with his private expectations. Toward the end of the interview he said, "I have been pressed and pressed by people to get me to say Ellen White is a false prophet. . . . Mrs. White in my opinion, madefalse statements. She misused what she claimed was the prophetic gift she had. I believe this, in certain instances. But if you're going to try and say that makes Ellen White the same as the false prophets prohibited in Exodus and Deuteronomy, then you have to demonstrate, that Ellen White was an unbeliever and that it was a deliberate and willful perversion of truth regarding salvation and revelation. That's a very fine line. . . . Of course, technically, I would have to say that the person who prophesies in the name of God and turns out to be wrong, has prophesied falsely. You have to say that. But they want me to go further than that. They want me to make Mrs. White a biblical false prophet which means that she is not a Christian. I cannot endorse that."124

Martin, although critical in many respects, still accepted her as a believer in Jesus Christ and a true Christian.

Critics Ignore the Real Test of a True Prophet

There have been many critical of her work. It may also be that those who are most critical have not done their homework in the Scriptures to have a proper understanding of the biblical expectations of how a person functions under the gift of prophecy.

Remember, the real test is that the prophet calls people to holy living and obedience to God's word. The true prophet will uplift Jesus Christ as the sin bearer of the world and challenge people to trust in Him. Jesus said that "by their fruits you will know them" (Matthew 7: 15-23).

The honest inquirer attempting to make a decision regarding Ellen White's authenticity, should read some of her most famous books. As you read books like The Desire of Ages and Steps to Christ you will find the fruitage that Jesus said should be found in a true prophet. Ingemar Linden in his book The Last Trump states, "If E. G. W. had achieved nothing else than write The Desire of Ages she would still merit a place among the outstanding Christian women. Her life provides spiritual food for Christians in all walks of life."125

In The Desire of Ages, the chapter on the Garden of Gethsemane paints such a picture of Christ as to melt the hardest of hearts-as does the chapter on Calvary. The fruitage of this book is to exalt Christ and lead people to trust in Him. The little book Steps to Christ has a marvelous chapter on how a person may know they are a Christian. Here the fruitage of the book is to build Christian hope and assurance. Some will argue that some of this material has been gleaned from other writers. However, as we have already seen, writers under inspiration can do this.

Also, as noted, writers under inspiration may see a need to have secretarial help. While Ellen White's husband was alive he helped her with her writing, but after his death she felt very inadequate. This was partly because of her lack of formal education. She said, "I am not a scholar. I cannot prepare my own writings for the press. . . . I am thinking I must lay aside my writing I have taken so much pleasure in, and see if I cannot become a scholar. I am not a grammarian. I will try, if the Lord will help me, at forty-five years old to become a scholar in the science. . . . Oh, that God would quicken the understanding, for I am but a poor writer, and cannot with pen or voice express the great and deep mysteries of God. . . ."126

 

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How Ellen White Wrote

It is important to understand how she did her work. Insights from her son, Willie, are helpful because probably no one understood her work better than he did, for he worked with her for many years. Willie states, "The great events occurring in the life of our Lord were presented to her in panoramic scenes as also were other portions of The Great Controversy. In a few of these scenes chronology and geography were clearly presented, but in the greater part of the revelation the flashlight scenes, which were exceedingly vivid, and the conversations and the controversies, which she heard and was able to narrate, were not marked geographically or chronologically, and she was left to study the Bible and history, and the writings of men who had presented the life of our Lord to get the chronological and geographical connection"138 It would seem that it was left to her to fill out these "flashlight scenes" and "panoramas" in her visions by studying the writings of others.139

In a letter he wrote to F. M. Wilcox, Willie gives more insights as to why she borrowed ideas from history: "Sister White has often quoted from history. Her descriptions of scenes presented to her in vision, and her use of the statements of historians, have been made for teaching the way of salvation, and not for the purpose of approving or correcting history. Her burden has been to make clear to the common people the character of the great controversy between good and evil, and to arouse in their hearts a hatred for sin and a loyalty to the King of Kings. . . .

"From this we may conclude that it is not the will of God that we use these writings to prove the historical accuracy of authors or to correct their errors. But rather that we use them to make clear to the minds of men, the living truths of the Word of God, and the practical meaning of the signs of the times, and the fulfillment of prophecy. History has been used to illustrate the lessons of the book"140 (emphasis added).

Borrowing to Present Prophetic, Doctrinal, and Historical Matters

Willie also makes the following, significant points: "The class of matter written by Mrs. White, in which she used the writings of others, is comparatively small when considering the vast field covered by her writings. It is in the delineation in prophetic and doctrinal exposition that we find that she used the words of others or had closely paraphrased them. In the vast field covering thousands of pages of messages of encouragement, reproof, and spiritual instruction, she worked independent of all other writers, also in her divine prediction of future experiences through which the church must pass"141 (emphasis added).

It is important for us to note the reason she gathered the material from history, prophecy and doctrine, is that she might bring home spiritual lessons to her readers. First and foremost she was fulfilling the role of a prophet as Paul had stated, "But everyone who prophesies speaks to men for their strengthening, encouragement and comfort" (1 Corinthians 14: 3). Above all else, she was concerned with upholding a high standard of Christian living. Doctrine was not her main concern unless she saw false doctrine undermining faith in Christ.

At the General Conference session in Minneapolis, in 1888, where the leadership was divided on the correct understanding of the law in Galatians and other theological points, George Knight makes the following observation, "The message of 1888, as Ellen White viewed it, is not doctrinal. We do not find her concerned with the law in Galatians, the covenants or the Trinity. Nor do we find her expounding upon the human or divine nature of Christ or sinless living as key elements of the message. She was not even obsessed with the doctrine of righteousness by faith. Her special interest was Jesus Christ, that Adventists might apply the attributes of His loving character to the practical experience of daily life, and that individuals go to Him for forgiveness."142

Ellen White Was More Concerned about Christian Attitude than Doctrinal Correctness

Bert Haloviak agrees: "In Dec of 1888, after noticing the spirit of those who defended the old position on Galatians, E. G. White noted: 'For the first time I began to think it might be we did not hold correct views after all, upon the law in Galatians, for the truth required no such spirit to sustain it.' Notice how she explained issues to a group of ministers. . . . 'I am afraid of you and I am afraid of your interpretation of any scripture which has revealed itself in such an un-Christ-like spirit. . . . I am afraid of any application of scripture that needs such a spirit and bears such fruit as you have manifested. . . . you could never have given a better refutation of your own theories than that you have done. . . . I have nothing to say, no burden regarding the law in Galatians. This matter looks to me of minor consequence in comparison with the spirit you have brought into your faith. . . . The most convincing testimony that we can bear to others that we have the truth is the spirit which attends the advocacy of that truth. If it sanctifies the heart of the receiver, if it makes him gentle, kind, forbearing, true and Christ-like, then he will give some evidence of the fact that he has the genuine truth."143

Here, Ellen White was more concerned with Christian conduct than theological correctness. In doing this she was fulfilling her role as a prophet. She borrows material from history, theology and prophecy with the main aim of helping to press home spiritual truths so that we might become better Christians. This she saw as far more important than being precisely accurate in every detail. In her introduction to The Great Controversy she states that she is using "well known and universally acknowledged. . . . facts which none can gainsay."144 That is she is using facts which were commonly acknowledged by people in her era. Her purpose is that of spiritual application.

When we look at her writings we see that most of what she had to say is in the area of spiritual application of Scriptural principles to daily living. Comparatively speaking, only a small percentage of her writings have to do with deep theology. She was more concerned that we show the fruits of the Spirit in our daily living and follow in the footsteps of Christ.

Retired Andrews University Seminary Professor, Raoul Dederen agrees, "As interpreter of the Bible, Ellen White's role was that of an evangelist-not an exegete, nor a theologian, as such, but a preacher and an evangelist. . . . No wonder, therefore, that the prophetic and hortatory mode was more characteristic of her than the exegetical. . . . she was, in the typical prophetic attitude, primarily desirous to press the text into service for the immediate objective, that of the spiritual quickening of her hearers or readers. She lived in a century of evangelistic revival, and her main purpose was to arrest attention and to bring conviction and repentance more than merely to relay information" (emphasis added).145

 

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Ellen White Did not Claim to Be Authority in History or Theology

In the after-meeting of the 1919 Bible Conference, A. G. Daniells146 could speak with authority. He had on many occasions, along with W. W. Prescott, been part of the team that worked with her in the putting together of some of her books. During the course of the after-meeting he made this observation, "Well, now, as I understand it, Sister White never claimed to be an authority on history, and never claimed to be a dogmatic teacher on theology. She never outlined a course of theology, like Mrs. Eddy's book on teaching. . . . She never claimed to be an authority on history . . . she was ready to correct in revision such statements as she thought should be corrected. I have never gone to her writings, and taken the history that I found in her writings, as the positive statement of history regarding the fulfilment of prophecy."147

At the after-meetings, H. C. Lacey, Religion Teacher at the Foreign Mission Seminary, added an interesting comment: "In our estimate of the spirit of prophecy, isn't its value to us more in the spiritual light it throws into our own hearts and lives than in the intellectual accuracy in historical and theological matters? Ought we not to take those writings as the voice of the Spirit of our hearts, instead of as the voice of the teacher to our heads? And isn't the final proof of the spirit of prophecy its spiritual value rather than its historical accuracy? A. G. Daniells: 'Yes I think so.'"148

Not only did Ellen White's helpers have this view of her writing, but she supports this concept. Notice in a letter Willie wrote to S. N. Haskell (a letter she signs at the end with the comment, "I approve of the remarks made in this letter, [signed] Ellen White): "Regarding Mother's writings, she has never wished our brethren to treat them as authority on history. . . . When Controversy was written, Mother never thought that the readers would take it as an authority on historical dates and use it to settle controversies. . . ."149

At another time, Willie wrote, "Regarding Mother's writings, I have overwhelming evidence and conviction that they are the description and delineation of what God has revealed to her in vision, and where she has followed the description of historians or the exposition of Adventist writers, I believe that God has given her discernment to use that which is correct and in harmony with truth regarding all matters essential for salvation. If it should be found by faithful study that she has followed some expositions of prophecy which in some detail regarding dates we cannot harmonize with our understanding of secular history, it does not influence my confidence in her writings as a whole any more than my confidence in the Bible is influenced by the fact that I cannot harmonize many of the statements regarding chronology."150

Here, Willie, some of her helpers, and Ellen White herself view her work as it should be seen, and in harmony with the one statement in Scripture which clearly tells why the gift of prophecy was given: "But everyone who prophecies speaks to men for their strengthening, encouragement and comfort" (1 Corinthians 14:3).

Perhaps we can understand her mindset even further when we read statements like this from The Desire of Ages: "In the story of the Good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others; in genuine goodness."151

We can also see her understanding of different ideas as expressed in the Bible when she wrote "The Bible is not given to us in grand superhuman language. Jesus in order to reach man where he is, took humanity. The Bible must be given in the language of men. Everything that is human in imperfect. Different meanings are expressed by the same word; there is not one word for each distinct idea. The Bible was given for practical purposes."152

To Ellen White the Bible was primarily given to help us to find Jesus and tell us how to live. Not just to pass on information. Because of this she never got "hung up" as did some others because of the differences of details found within the Scriptures. She saw her own writings operating in the same manner. Her writings were primarily to help us find and maintain our faith in Jesus and teach us how to live in harmony with His will. In doing this she was fulfilling the role of a prophet.

The Problem of Historical Inaccuracies

It can be unsettling for some to come to grips with the fact that there are historical inaccuracies in her writings, so let's explore this matter further. In her appendix to a draft copy of Spiritual Gifts vol 2 she makes this comment: "A special request is made that if any find incorrect statements in this book they will immediately inform me. The edition will be completed about the first of October; therefore send before that time."153

When writing The Great Controversy she made this request, "Tell Mary to find me some histories of the Bible that would give me the order of events. I have nothing and can find nothing in the library here" (Letter 38,1885).154 And we know in order to get a chronology for the life of Christ when writing The Desire of Ages, she consulted Samuel J Andrews The Life of our Lord Upon the Earth.155

The evidence is clear that she was open to help and willing to consult others in regards to historical details. This has not always been widely understood until recent times. In her day there were some well informed on this matter, an inner circle who helped her in her work. Sadly this knowledge was not widely known156 in her time and almost lost after her death. We will investigate how this came about in chapter 18 on the 1919 Bible Conference.

In 1982 an Adventist pastor in Czechoslovakia gave a copy of The Great Controversy to Prof. Amedo Molnar of Prague University. [Prof. Molnar has written two volumes History of the Waldenses. He is rightly regarded as the authority on the Waldenses]. He was asked to give an evaluation on her work in his area of speciality, namely the Waldenses, Wycliffe, Huss, and Jerome. In his letter he notes her errors regarding the facts of history and how there are many important historical events omitted. He repeats the idea that it seems to him that she is not writing history but rather is giving a meaning to history. He states, "The impulse of her work lies in the interpretation of the sense of historical events, teaching the believing and hoping Christian, that is, it lies in another field other than proper historical research. As far as her work. . . . is not used as a substitute for the strictly historical research. . . . it may feed an eschatological hope of the believing Christians".157

In other words, she is not a historian. Rather, she is giving a meaning to history. She is interpreting history for Christians. Today these historical inaccuracies are acknowledged by the White Estate; but this should not a problem for those who have a correct view of her work.158

In the 1970s, William S Peterson wrote an article "A textual and historical study of Ellen White's account of the French Revolution." He was very critical of her work from a historian's point of view claiming that she had: Not used the best sources available to her; she had used her sources carelessly; they were strongly anti-Catholic sources; they were weak on factual evidence; sometimes she had misread them; at other times she had exaggerated them; and occasionally she left out crucial facts.

Some Inaccuracies Derive from Ellen White's the Use of Uriah Smith

Ron Graybill, a research assistant in the White Estate was given the job of checking out the work of Peterson. In the Summer of 1972 Spectrum, Graybill responded to Peterson's work on the "French Revolution" chapter of The Great Controversy. A study of the notes left by Clarence Crisler, Ellen White's secretary, showed that she was not misusing sources at all. The notes showed that she took the history in this chapter straight out of Uriah Smith's Thoughts on Daniel and the Revelation. Uriah Smith was the poor historian and she followed his lead.159

It is well known that the 1888 edition of The Great Controversy was revised in 1911. The plates for the older edition had worn and so there was an opportune time for a reprint and revision. She received advice from Prescott and accepted some of his advice.160 Among the changes were: In the 1888 edition she wrote, "The Waldenses were the first of all the peoples of Europe to obtain a translation of the Holy Scriptures." In the 1911 edition she said, "The Waldenses were among the first of the peoples of Europe to obtain a translation of the Holy Scriptures." In the 1888 edition she said the fall of Babylon cannot refer to the Romish Church because it fell in the early centuries. In the 1911 edition she wrote that the fall of Babylon cannot refer to the Roman Church alone.

When the new edition was released it was met with a mixed reaction. W. A. Spicer felt there should have been more changes and blamed the editors.161 One gets the impression that, particularly toward the end of her life, she was significantly relying upon the input of others in the production of her books.162 This point is made even stronger when we read a letter written to W. W. Prescott from her secretary Clarence E Crisler. In this letter he appeals to Prescott to come to give some help in the work of Ezra (which must have been for writing the book Prophets and Kings). In this letter he makes a list of the problem areas they need help and then says at the end, "I am sure that Sister White would be specially pleased and cheered, if she could know that you were coming soon to help us over hard places."163

 

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Understanding Ellen White's Purpose

That she had people helping her do her work should not cause too much concern when we understand that Paul's writings also show evidence of such help (see chapter four, "Literary Assistance for Inspired Writers"). And if we also have clearly in mind her purpose in writing was to take material from history to impress home spiritual truth by way of illustration. And, of course, 1 Corinthians 14:3 must remain the theme text: "But everyone who prophesies speaks to men for their strengthening, encouragement and comfort."

Even in her day, not everyone had this idea clearly in mind and they gave her writings an authority beyond what was appropriate. This could account for the protest that Prescott made to Willie in the year that Ellen White died. "It seems to me that a large responsibility rests upon those of us who know that there are serious errors in our authorized books and yet make no special effort to correct them. The people and our average ministers trust us to furnish them with reliable statements, and they use them as sufficient authority in their sermons, but we let them go on year after year asserting things we know to be untrue. . . .

"The way your mother's writings have been handled and the false impression concerning them which is still fostered among the people have brought great perplexity and trial to me. It seems to me that what amounts to deception, though probably not intentional, has been practiced in making some of her books, and that no serious effort has been made to disabuse the minds of the people of what was known to be their wrong view concerning her writings. But it is no use to go into these matters. I have talked to you for years about them, but it brings no change. I think however that we are drifting toward a crisis which will come sooner or later and perhaps sooner. A very strong reaction has already set in."164...



....Regarding the writing of The Great Controversy, she states in the introduction, the purpose of the book, "To unfold the scenes of the great controversy between truth and error; to reveal the wiles of Satan, and the means by which he may be successfully resisted; to present a satisfactory solution of the great problem of evil, shedding such a light upon the origin and the final disposition of sin as to make fully manifest the justice and benevolence of God in all His dealings with His creatures; and to show the holy, unchanging nature of His law, is the object of this book."168

She also talks in terms of how she viewed the material from history that she borrowed, "The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world. . . ." (emphasis added).169 That is, she is telling us that she is using ideas accepted by the Protestant world of her day to present the Advent message to them. If God had given her information we know to be more correct today her book would have been rejected by many who felt they were well informed in her era. We have seen that God meets people where they are to give to them His messages about Jesus. In doing this she was in harmony with how God has used prophets in the past.

Ellen White Borrowed to Illustrate Spiritual Truths

We must keep clearly in mind her stated purpose and then we will not stumble on some of the details as she uses history-as it was understood by many in her time-to illustrate spiritual lessons. The Great Controversy was never meant to be the final word on history, prophecy or theology. She borrowed much of her material from other Adventist writers, particularly Andrews and Smith.170 She was willing to make changes when she had input from others and no doubt she would continue to do so if she were alive. The book was prepared for public usage to be sold as an evangelistic tool to win people to Adventism, using concepts that Adventism had at that time of its development.171

Some say that when she states "I saw," her words have special authority. However, we know there were times when she used these words and then quoted from the works of others. It could be that the words "I saw" or "I was shown" mean "she saw" or "was shown" through the study of books. There are even times when she uses the words of authors when describing words she had heard spoken in vision. Ron Graybill, an Associate Secretary of the White Estate, made the following comments in a series of General Conference Worships in 1981.

"Did Mrs White ever borrow when she was reporting a vision? Did she ever say 'I was shown' and then proceed to borrow? The answer to that is 'yes,' although examples of it are not very plentiful. They are quite rare. I know of only three clear and unequivocal examples." 172 Graybill then goes on to give examples and show how the handwritten drafts of her material were even closer to the source than the published versions which followed. This was no doubt due to the work of her literary assistants.

Graybill adds further light to her borrowings with the following comments "She also employed extra-biblical comments on the lives of various biblical characters, often turning the speculations and conjectures of her sources into statements of positive fact. Sometimes similar use was made of their comments on the thoughts and activities of supernatural beings, that is, God, Satan, and their respective angelsŠThese borrowings occurred not only in the historical sections of The Great Controversy but also in its prophetic sections.173

If we continue to see her work in harmony with her stated purpose, and the stated purpose of Scripture for prophets then we should find no problem with the above data. Problems only arise when we claim more for her works than she claimed for them herself. She made this helpful comment: "The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed . . . Additional truth is not brought out; but God has through the Testimonies simplified the great truths already given" (5T 665).

ENDNOTES

For the sake of brevity the endnotes have been left out, since they are readily accessible at the end of More than a Prophet. The last 60 pages of the book contain the footnotes.

 

[honorthesabbath]

Thank you for this article Red. I am one who has never placed EGW on the proverbial pedestal that some have done. I also found myself disagreeing with her over Gal.3. I believe that Gal. three is dealing with the 'book of the law' which was the 'law of Moses' and NOT the 10c.

But over all--I have found her councils to be of God and very true and uplifting.

And BTW--if people are looking for the 'perfect prophet'--they will NEVER find one! The bible attests to this FACT!

 

[PROPHECYKID]

Thank you for this article Red. I am one who has never placed EGW on the proverbial pedestal that some have done. I also found myself disagreeing with her over Gal.3. I believe that Gal. three is dealing with the 'book of the law' which was the 'law of Moses' and NOT the 10c.

But over all--I have found her councils to be of God and very true and uplifting.

And BTW--if people are looking for the 'perfect prophet'--they will NEVER find one! The bible attests to this FACT!

Wait. She said that Galatians 3 is talking about the 10 commandments?

 

[OntheDL]

The apostle Paul, in Galatians 3, wrote of the "added law" in verse 19, and of the "schoolmaster to bring us unto Christ," that in verse 24. Among Seventh-day Adventists for two years there had been controversy over which law he meant. {3BIO 387.1}
This was not a new subject of interest to Seventh-day Adventists. J. H. Waggoner, in his book The Law of God: An Examination of the Testimony of Both Testaments, published at the Review office in 1854, took the position that the "added law" of verse 19 and the "schoolmaster" of verse 24 was the moral and not the ceremonial law. He took the controversial stance that "not a single declaration" in Galatians "referred to the ceremonial or Levitical law" (page 24). {3BIO 387.2}

According to Uriah Smith, "Sister White . . . had a vision in which this law question was shown her, and she immediately wrote J. H. Waggoner that his position on the law was wrong," and the book was taken off the market (Uriah Smith to W. A. McCutchen, Aug. 6, 1901). This settled the matter for a number of years. Then the question was raised as to whether the counsel given to Waggoner referred to the doctrinal positions in the book or to the matter of publishing conflicting views. {3BIO 387.3}

In the mid-1880s E. J. Waggoner (son of J. H.), associate editor of the Signs of the Times in Oakland and teacher of Bible at the Healdsburg College, was moved by an Ellen G. White address read at a camp meeting. He seemed to see Christ hanging on the cross as a sacrifice for his sins. He determined to delve into a study of this saving truth, a truth he felt he must make known to others (R. W. Schwarz, Light Bearers to the Remnant, p. 185). Records are meager, but the matter of the law in Galatians was discussed by a group of leading workers at the time of the General Conference session in Battle Creek in 1886 (3SM, p. 167). {3BIO 387.4}

"That conference [1886]," wrote Ellen White to G. I. Butler, "was presented to me in the night season."--Letter 21, 1888.

My guide said, "Follow me, I have some things to show
you." He led me where I was a spectator of the scenes that
transpired at that meeting. I was shown the attitude of some of
the ministers, yourself in particular, at that meeting, and I can
say with you, my brother, it was a terrible conference. My
guide then had many things to say which left an indelible impression
upon my mind. His words were solemn and earnest. . . . {3BIO 388.1}

He stretched out his arms toward Dr. Waggoner and to you,
Elder Butler, and said in substance as follows: "Neither have all
the light upon the law; neither position is perfect."--Ibid. {3BIO 388.2}

I am asked concerning the law in Galatians. What law is the schoolmaster to bring us to Christ? I answer: Both the ceremonial and the moral code of ten commandments. {1MR 131.4}

 

[honorthesabbath]

I have studied over Gal. 3 many times and my only conclusion is that the author is talking about the 'book of the law' (vs10). The BOOK of the law is also referred to in scripture as the law of Moses, or Moses law. Now the 10c were written on STONE tablets, not parchment scrolls (books).

Also--in verse 18, we are clearly told that the 'law' was 'added' because of TRANSGRESSION. Now transgression also clearly (at lest to my mind) violating the SUPREME law of the 10c. I think it makes perfect sense that the LAW that was ADDED because of SIN, was of course the sacrificial and ceremonial laws. And it is those laws that POINTED us to Christ as the remedy for sin. Yes--these secondary laws were the schoolmasters that taught that One would come AS a lamb--to SAVE us from sin.

So if Gal. 3 is talking about BOTH laws--then verse 25 does away with keeping of the 10c and I highly doubt that EGW would endorse that. The only way that I see that verse 25 would make sense is the next verse 26--"For ye are all the children of God by faith in CHRIST JESUS."

For those who put their FAITH not in the ceremony but in Whom the ceremony pointed, understood this great difference.

 

[OntheDL]

I have studied over Gal. 3 many times and my only conclusion is that the author is talking about the 'book of the law' (vs10). The BOOK of the law is also referred to in scripture as the law of Moses, or Moses law. Now the 10c were written on STONE tablets, not parchment scrolls (books).

Also--in verse 18, we are clearly told that the 'law' was 'added' because of TRANSGRESSION. Now transgression also clearly (at lest to my mind) violating the SUPREME law of the 10c. I think it makes perfect sense that the LAW that was ADDED because of SIN, was of course the sacrificial and ceremonial laws. And it is those laws that POINTED us to Christ as the remedy for sin. Yes--these secondary laws were the schoolmasters that taught that One would come AS a lamb--to SAVE us from sin.

So if Gal. 3 is talking about BOTH laws--then verse 25 does away with keeping of the 10c and I highly doubt that EGW would endorse that. The only way that I see that verse 25 would make sense is the next verse 26--"For ye are all the children of God by faith in CHRIST JESUS."

For those who put their FAITH not in the ceremony but in Whom the ceremony pointed, understood this great difference.

Hi Honor,

One thing to keep in mind is that in a jewish mindset, when it says the law (torah), it makes no distinction between the 10c and mosaic law.

So was Paul who was a jew.

Certainly both the moral and the ceremonial laws lead us to Christ. When we read the context, I think it's clear Paul was not speaking against the law, but speaking against the works of keeping the law for righteousness.

Then how do we explain the part where it says it was added because transgression???

We need to look up the greek word.

The greek word is prostithemi

Prostithemi is made up of two words, pros (preposition) + tithemi.

NT:5087
NT:5087 tithemi (tith'-ay-mee); a prolonged form of a primary theo (theh'-o) (which is used only as alternate in certain tenses); to place (in the widest application, literally and figuratively; properly, in a passive or horizontal posture, and thus different from NT:2476, which properly denotes an upright and active position, while NT:2749 is properly reflexive and utterly prostrate):

KJV - advise, appoint, bow, commit, conceive, give, kneel down, lay (aside, down, up), make, ordain, purpose, put, set (forth), settle, sink down.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003 Biblesoft, Inc. and International Bible Translators, Inc.)

The two words together:

NT:4369
NT:4369 prostithemi (pros-tith'-ay-mee); from NT:4314 and NT:5087; to place additionally, i.e. lay beside, annex, repeat:

KJV - add, again, give more, increase, lay unto, proceed further, speak to any more.

I feel a better translation could be:

"the law was expanded/increased because of transgression".

Let me know what you think.

 

[honorthesabbath]

Hi Dl--thank you for the Greek lesson--lol. I would agree with what you said here..

I feel a better translation could be:
"the law was expanded/increased because of transgression".

I don't recall where I posted it--but in another thread I used the illustration of our own legal system to explain, 'increasing or expanding' the law.

We have a primary law that says you cannot murder someone. As long as we obey that rule--then we remain free people. But the moment we violate that law by killing someone--then a whole bunch of other laws kick into action. We are arrested, then go in front of a judge and then we post bail and on and on and on. If we then are found guilty--we could either die or spend the rest of our lives in prison--for us--the law has been EXPANDED.

So--when verse 18 tells us that the law was ADDED, I do believe that the law added were those secondary sacrifices and ceremonies. I can't seem to reconcile that this chapter could be speaking about the 10c at all. Unless of course that God threw in the 10c as an after thought--lol.

If you have another way of seeing this--please help me out.

 

[OntheDL]

It's important to know when the jews wrote of the law, they referred to the 613 commandments, the whole law. They do not differentiate the 10c and the ceremonial law.

In the earliest new Christian controversies, it was the issue of Judaizing of the new converts: righteousness by works (of keeping the law) vs righteousness by faith.

Gal 3
2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
4 Have ye suffered so many things in vain? if it be yet in vain.
5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
6 Even as Abraham believed God, and it was accounted to him for righteousness.
...
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

The issue here Paul contended is the works of law vs the hearing of faith.

Vs 10 it says for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.


This is quoting Deut 27:26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.

Begins at Deut 27, it was the third sermon Moses gave at the end of the 40year wilderness experience to summarize sanctions/punishments against the breaking of the law. This law included the moral law (10c in Deut 5), ceremonial law, civil ordinances...

 

[reddogs]

It's important to know when the jews wrote of the law, they referred to the 613 commandments, the whole law. They do not differentiate the 10c and the ceremonial law.

In the earliest new Christian controversies, it was the issue of Judaizing of the new converts: righteousness by works (of keeping the law) vs righteousness by faith.

Gal 3
2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
4 Have ye suffered so many things in vain? if it be yet in vain.
5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
6 Even as Abraham believed God, and it was accounted to him for righteousness.
...
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

The issue here Paul contended is the works of law vs the hearing of faith.

Vs 10 it says for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.


This is quoting Deut 27:26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.

Begins at Deut 27, it was the third sermon Moses gave at the end of the 40year wilderness experience to summarize sanctions/punishments against the breaking of the law. This law included the moral law (10c in Deut 5), ceremonial law, civil ordinances...

You almost have to be Jewish to understand it..

 

[David Conklin]

>In the 1970s, William S Peterson wrote an article "A textual and historical study of Ellen White's account of the French Revolution." He was very critical of her work from a historian's point of view claiming that she had: Not used the best sources available to her; she had used her sources carelessly; they were strongly anti-Catholic sources; they were weak on factual evidence; sometimes she had misread them; at other times she had exaggerated them; and occasionally she left out crucial facts.

Sounds good till you think a wee bit deeper: which works were available to her at that time? Many books back then only had, at the most, a thousand copies printed off. In one case, I saw that the printer said that only 17 copies of a book was going to be printed. In my study I note that the most interesting number is all the zero's on the table. It indicated that most authors may never even have seen, or even heard of, the earlier works and so they could not borrowing any meaningful material from them.