Prophetic gift of Ellen White

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The Seventh-day Adventist Church believesthat church cofounder Ellen G. White possessed the spiritual gift of prophecy which was exhibited in her writings. Her works are considered inferior to the Bible, but there is some variation within Adventists as to exactly how much authority her writings contain. With instruction she claimed was received in visions, White made administrative decisions, gave personal messages of encouragement or rebuke to church members, and played a major role in doctrinal development.

The debate concerning the validity of her prophetic gift has always been heated, both from within and outside the Adventist church. This debate reached a climax in the 1970s and 80s, and since then the church's position has modified somewhat as a result.^[1] Non-Adventists believe she was not a prophet, with some seeing her as a genuine Christian nonetheless^[2] and others as an unchristian deceiver.^{[citation needed]} Criticisms include her literary borrowing from other writers, some of her doctrinal positions taken, and her alleged prominence in the church.

Contents 1 Introduction 2 A Prophetess Within the Adventist Church? 3 Sources of her writings 4 The nature of inspiration 4.1 "Thought inspiration" 4.2 Rejected infallibility 4.3 Degrees of inspiration? 4.4 Comparison with biblical authors 5 Testing the prophet 6 Level of authority 6.1 "Lesser light" 7 Growth in understanding 8 History of the debate 8.1 White's lifetime 8.2 Struggle between fundamentalism and modernism 8.3 New information 9 Statements by Adventist theologians 10 Critical views 11 See also 12 References 13 External links 13.1 Online books 13.1.1 Supportive online books 13.1.2 Critical online books 13.2 Supportive 13.3 Critical

[edit] Introduction

Debate has always been heated, both from within and from without the Seventh-day Adventist church. Particularly since the 1970s, much has been learnt. Two of the most significant critical books in recent times are Prophetess of Health by Ronald Numbers, first published in 1976, and The White Lie by Walter Rea in 1982. The former argues that the source of White's health writings was not inspiration from God but from contemporary health authorities. Rea's book demonstrates literary parallels between White's writings and other earlier authors, what critics term "plagiarism" but Adventists term "borrowing" or similar. In response the church commissioned a study known as the "Life of Christ Research Project", which investigated parallels between White's book Desire of Ages which covers Christ's life, and contemporary sources. The result of the study was that 31% of the book shows literary dependence (although quotations are rarely verbatim).

One of the most significant recent defenses is Messenger of the Lord (1998). Other significant works are Inspiration (1991), Prophets are Human (2004) and a series by George R. Knight including Meeting Ellen White (1996) and Reading Ellen White (1997). See below for more historical details. Douglass was specially commissioned by the White Estate to write his book. Inspiration also deals with the inspiration of the Bible writers, and not just Ellen White. Supportive books written before The White Lie in 1982 quote unrealistically low figures for the amount of borrowing, as the church was only just becoming aware of the amount of borrowing. Perhaps this is why the White Estate says of F. D. Nichol's classic 1951 work Ellen G. White and Her Critics,

"On a few points it may not reflect the current state of our knowledge".^[3]

[edit] A Prophetess Within the Adventist Church?

Ellen White never claimed the title of prophetess, undoubtly because of the great stigma attached to the term.

"Why have I not claimed to be a prophet?--Because in these days many who boldly claim that they are prophets are a reproach to the cause of Christ; and because my work includes much more than the word "prophet" signifies. {RH, July 26, 1906 par. 7}"

"Early in my youth I was asked several times, Are you a prophet? I have ever responded, I am the Lord's messenger. I know that many have called me a prophet, but I have made no claim to this title." (Selected Messages 1, page 32)

However she did not object to others calling her a prophet. Instead, she preferred the term "messenger" (c.f. Douglass' book "Messenger of the Lord".^[4]). This is also the term used in Fundamental Belief #18 .

See Review and Herald article July 26, 1906 A Messenger

Mrs. White’s present, acknowledged status within the Adventist Church is complex. While the Church continues to profit from the sales of her devotional works, its conservative and progressive theologians continue to disagree about her role in the 21st century Seventh Day Adventist Church.

While the progressive position is comparatively straightforward: that the writings of Mrs. White contain little or no authority for the interpretation or clarification of Biblical doctrine and prophetic eschatology. Rather, they maintain, her books, pamphlets and anthologies may be of use exclusively for devotion and moral exhortation. The conservative position is multifarious and not without nuance.

Much debate remains as to the relevance, authenticity of Mrs. White’s “prophetic gift.” The existence of a “spirit of prophecy,” has remained a delicate and somewhat awkward subject to many Adventist theologians since Mrs. White’s death, an open and much disputed question which D.M. Canfield, was quick to take advantage of, in his hostile book, The Life of Ellen G. White.

"From the beginning of their history, Seventh-day Adventists have claimed that they were the remnant church of Rev. 12:17, because they had a prophet among them; namely, Mrs. E.G. White. They have always insisted that they had the "spirit of prophecy" (Rev. 19:10). When those opposed to their views have contended that we have the "spirit of prophecy" in the writings of the prophets as recorded in the Holy Scriptures, they have denied it, and have, in the most dogmatic fashion, contended that to have the spirit of prophecy there must be a living prophet in the church. But now their prophet is dead. Where is their "spirit of prophecy" now? According to the long-used argument, they now have no spirit of prophecy, and therefore can not be the remnant church of Rev. 12:17. The death of Mrs. White killed their argument.

If they now say that they have the spirit of prophecy in her writings, they admit what they have always denied; namely, that the writings of the prophets contain the spirit of prophecy. If they have the spirit of prophecy in the writings left by their prophet, then we have always had the spirit of prophecy in the writings left by the prophets of the Bible. All who have the Bible, and believe in that, have the spirit of prophecy contained in its writings. Therefore, the claim made by Seventh-day Adventists that they are the only body of Christians who have the spirit of prophecy is proven false by their own admission. Their former theory of the spirit of prophecy would compel them to bring forth immediately another living prophet, or surrender their argument in defense of the "spirit of prophecy" as represented in Mrs. White. This would destroy their whole theory on this subject.

For a period of seventy years they have claimed to be the remnant church of Rev. 12:17, because they had a living prophet in the church. But now their prophet is dead, and they have none any longer, whereby to prolong the "spirit of prophecy." They are now in the same condition as the other churches, and, according to their own argument, can not now be the remnant church. Upon the Scripture, "Where there is no vision, the people perish," their stock argument has been that, in order that the people shall be safe and surely guided, so that they shall not perish, there must be visions, and these the visions of a living prophet. Now the person is dead in whom alone they centered all true or proper visions. And now to them where are the visions without which the people perish?

The author is indebted to Elder A.T. Jones, who was formerly the editor of their church paper, the Review and Herald, for the logical line or argument here presented. He rejected their narrow view on this subject, and was set aside without trial or hearing.

Up to the very last they were constantly appealing to Mrs. White for the settlement of new issues which kept arising among them. To the very close of her life, doctrinal disputes which were dividing the sympathies and allegiance of their leading men were all referred to her. As time goes on, who will now settle the new issues and questions constantly arising in their work? They will have to be settled by their uninspired, erring men, the same as in other churches. Hence they are just as liable to go wrong as are other churches."

After Mrs. White’s death, it was generally assumed that the “gift of prophecy” would abide within the SDA church, manifesting itself, as God saw fit. That this was the universal impression of most Adventists and non-Adventists at the 20th century’s commencement, is evidenced by an obituary of Mrs. White, in the New York Independent, entitled American Prophetess, and quoted favorably in the Church’s approved biography of her.

    “Of course, these teachings were based on the strictest 
    doctrine of inspiration of the Scriptures. Seventh-day Adventism 
    could be got in no other way. And the gift of prophecy was to 
    be expected as promised to the "remnant church," who had held 
    fast to the truth. This faith gave great purity of life and incessant 
    zeal. No body of Christians excels them in moral character and 
    religious earnestness.”  {6BIO 444.1} Ellen G. White Volume 6 The Later Elmshaven Years.

Within one year of Mrs. White’s passing, Margaret Rowen, a resident of Los Angeles, California, claimed to be her spiritual successor. According to Herbert E. Douglass, in his book, the Prophetic Ministry of Ellen G. White:

“Her early “testimonies” had a superficial likeness to Mrs. White’s testimonies. In addition to these “messages,” the physical manifestations accompanying her visions were remarkably similar to those of Ellen White.”

Writes R.W. Schwarz in his book, Light Bearers to the Remnant

“Both her followers, including several medical doctors, and skeptics agreed that these visions were supernaturally inspired. The question in dispute was: With which supernatural power did they originate?”

To substantiate her avowal of being Mrs. White’s spiritual heiress, Mrs. Rowen and her followers engaged in a bizarre scheme to plant a letter in the deceased woman’s vault. This letter purported to be an endorsement of Mrs. Rowen as Mrs. White’s designated successor. The scheme failed, as did Mrs. Rowens prophecies. When Christ’s Second Coming failed to materialize, on the date which she had set; February 6, 1925, Mrs. Rowen’s supporters melted away, and she was eventually convicted of attempting to murder to Dr. Bert Fullmer, one of her leading adherents and defenders, as documented by Larry White, in his book, “Margaret W. Rowen, Prophetess of Reform and Doom,” and Martin Gardner, in his essay“The Incredible Flimflams of Margaret Rowen.” After serving her sentence at San Quentin Penitentiary, she vanished into obscurity. Though Margaret Rowen is today but a footnote in the history of the Adventist Church, her influence upon its psyche is indelible. Since the 1920s, the Adventist Church has been reluctant to accept the very idea of a Living Prophet, within the Church, and overtly hostile to anyone who claims to be possessed with the Spirit of Prophecy. While conservative Seventh Day Adventists defend Mrs. White’s reputation as a prophetess, and the authority of her books on doctrinal and theological questions, they must also clarify her claims that a successor would follow her, contrasted with their own, that Mrs. White was the last prophet to the SDA Church.

"Prophecy must be fulfilled. The Lord says: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." Somebody is to come in the spirit and power of Elijah, and when he appears, men may say: "You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message."

There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, "I have yet many things to say unto you, but ye cannot bear them now." Testimonies to Ministers, page 475.

In 1930, Victor T. Houteff, a Bulgarian immigrant and businessman used this quote from Mrs. White’s book as a catalyst to begin his own movement within the Adventist Church. He published a book entitled, The Shepherd's Rod which caused great dissensionin the Adventist Church, far more extensive and significant than Mrs. Rowen’s opportunistic pretensions could muster.

In the preface of his book, Houteff wrote,

“It is the intention of this book to reveal the truth of the 144,000 mentioned in Revelation 7 but the chief object of this publication is to bring about a reformation among God's people. The truth herein contained is divided into seven sections, giving proof from seven different angles, to prevent any doubt or confusion. This subject is made clear by the use of the Bible and the writings given by the Spirit of Prophecy.The truth revealed here is of great importance to the church just now because of the foretold danger which God's people are soon to meet. It calls for decided action on the part of the believers to separate themselves from all worldlings and worldliness; to anchor themselves on the Solid Rock by obedience to all the truth known to this denomination, if we must escape the great ruin. "The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: Hear ye the rod, and who hath appointed it." Micah 6:9.”

By “the writings given by the Spirit of Prophecy,” Houteff perceptibly meant those of Mrs. White, for he quoted liberally from her “Testimonies” and other books. In his Introduction, he declares:

“THIS publication contains only one main subject with a double lesson; namely, the 144,000, and a call for reformation. The object in view is to prepare God's people for the impending doom of Ezekiel's prophecy, chapter 9. There is no new doctrine taught, neither does it condemn the ones we have. The wonderful light between its pages shines upon a large number of scriptures which we have had no understanding of heretofore. The interpretation of these scriptures is supported entirely by the writings of Sr. E.G. White, that is termed the Spirit of Prophecy.This publication does not advocate a new movement, and it absolutely opposes such moves. It brings out a positive proof which cannot be contradicted that the Seventh-day Adventist church had been used by God to carry on His work since 1844.”

Though Houteff was careful to avoid any direct comparison or claim to Mrs. White’s “prophetic gift,” it is quite clear that his followers believed him to be a prophet in the mold of Ellen G. White.

In 1934, the Seventh Day Adventist Church’s Pacific Union Conference Committee gave Houteff a hearing. They rejected his doctrines out of hand, after his initial presentation, releasing a pamphlet entitled A Reply to The Shepherd's Rod which demonstrated several errors in Houteff’s book, that appeared to contradict the writings of Mrs. White, whom he claimed to support.

The Shepherd's Rod

"The exile of Pope Pius VI, in 1798, and his death at Valence, France, Aug. 19, 1799, is not [italics author's] the receiving of the wound, no more than the death of any other pope before or after."-The Shepherd's Rod, Vol. 1, page 215.

The Spirit of Prophecy

"I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. The infliction of the deadly wound points to the downfall of the papacy in 1798."-The Great Controversy, page 653 (new edition).

In rebuttal, Houteff complained that his written statements had been taken out of context. Shortly after this, he and many of his followers, including two ex-Conference presidents, were disfellowshipped from the Adventist Church. Houteff then began his own movement within a movement; the Davidian Seventh-day Adventists. Houteff considered his group to be part of the Adventist Church and not a separate denomination. Consequently, his followers were to proselytize exclusively within the SDA Church, teaching their doctrine, which is known as The Shepherd's Rod Message. Houteff purported to answer many open, doctrinal questions in the Church, some of which, had been partially addressed by Mrs. White, such as the subject of the 144,000 of Revelation 7, the Judgment of the Living, and the Cleansing of the Sanctuary. The foundation of Houteff and his follower’s belief that a “prophetic gift” would always exist, so long as the world lasted. While they believed in the progression of “new light,” that God would inspire certain “prophets” with original and innovative views on the Bible and the Spirit of Prophecy; that the “prophet’s” “inspired” interpretations of Biblical prophecy and symbolism would precede end of times and should be heeded by the Adventist Church leadership.

They elevated the importance of Mrs. White’s writings, believing that it was impossible for individuals to independently interpret scripture with any degree of success. The Davidians based their beliefs on a verse from 2 Peter.

“Knowing this first, that no prophecy of the scripture is of any private interpretation.”— 2 Peter 1:20.

Houteff’s followers base their belief on the fact that “private interpretation” of the Bible by church theologians and the laity, alike, would lead to conflicting views on nearly every point at hand—and would therefore lead to a divisive and divided church. Rather, Davidians believe, the “prophetic gift” bestowed first to Mrs. White, and later to Mr. Houteff, must alone determine Scriptural prophecies and doctrine, in order to preserve harmony and a common structural doctrinal belief within the Church. In support of their position, they quote extensively from Mrs.’s White’s writings: particularly her book, Testimonies to Ministers.

“No one should claim that he has all the light there is for God's people. The Lord will not tolerate this. He has said, 'I have set before thee an open door, and no man can shut it.' Even if all our leading men should refuse light and truth, that door will still remain open. The Lord will raise up men who will give the people the message for this time.”Testimonies to Ministers, page 107.

“I said further: As the word of God is walled in with these books and pamphlets, so has God walled you in with reproofs, counsel, warnings, and encouragements. Here you are crying before God, in the anguish of your souls, for more light. I am authorized from God to tell you that not another ray of light through the Testimonies will shine upon your pathway until you make a practical use of the light already given. The Lord has walled you about with light; but you have not appreciated the light; you have trampled upon it. While some have despised the light, others have neglected it, or followed it but indifferently. A few have set their hearts to obey the light which God has been pleased to give them.”-Testimonies to the Church Volume 2 606.1

“These words,” wrote Mr. Houteff, in Volume 1 of his book, the Shepherd’s Rod, “suggest that there is more light to shine, and light is truth.” Combined with Houteff’s later, oral defense of his movement within the Adventist Church, it is a virtual summation of his position

“We…have not pulled away from the Denomination, but have been cast out of our respective churches and forced to go by another name, Davidian Seventh-day Adventists, -- and all this for no other reason than for

embracing the additional Heaven-born Truth which gives power and force to the Advent message (Early Writings, pg. 277), and which makes us better Seventh-day Adventists than we have been or could otherwise be. Now, if we be "offshoots" for walking in the light which heaven sends from time to time to lead God's people in the way of Truth and Righteousness, then I should like to know what our brethren think they themselves are, for by the same token of logic the Mother Denomination, the Seventh-day Adventist, is itself an offshoot from another denomination. Moreover, this is also true of all the Protestant denominations, for they are the offshoots of the Catholic; and the Apostolic is an offshoot of the Jewish. Who, then, outside of the Jews is not an offshoot? In fact, if we go as far back as Abraham's time, we will find that even the Jews were an offshoot of something before their time. If offshoots are therefore to be shunned, hated, and abhorred, then why are there any Christians at all? And if this is an eye-opener to those who think themselves something other than an offshoot, they should now without delay apply for admission to the Synagogue, or else begin to behave like God's men.”-Timely Greetings, Vol. 2, No. 43.

The history of Victor Houteff and that of his followers is a long and tenuous one. Though residual, fragmented portions of his movement remain, all of whom still revere both Mr. Houteff and Mrs. White, but loathe one another and remain at odds with the Adventist Church; at least one faction of the Davidians met a much more poignant, sordid, and better publicized end than even those followers of Margaret Rowen. David Koresh, a former Adventist turned Davidian, developed his own, highly unique and bizarre adaptation of Mr. Houteff’s doctrine, a doctrine which brought him followers, notoriety and an eventually infamous end.

Few have claimed the prophetic gift of Mrs. White, in the past fifty years. Mrs. Jeanine Sautron, may claim to be the exception to the rule. An elderly woman of African descent, and a long-time resident Saint-Julien, France, she has many years distributed her “messages” from the Holy Spirit within the Adventist Church., heralding the imminent return of Jesus Christ.

“In a dream, me he was shown that if Mrs. White lived at our time, brothers and sisters of the Adventista Church of the Seventh official Day would hesitate in believing in the messages that it would disclose to them for our time.” ([2]P. 308)

The question of whether Mrs. White’s “gift of prophecy,” was inheritable is, of course, controversial, when aligned by the debatable point of whether it in fact existed at all.

But the church fully realizes that a rejection of Mrs. White, means an entire reevaluation of it’s every doctrinal stance, from the Three Angel’s Message to the End Times, a renovation of its Fundamental Beliefs, and sure division over points of Scriptural prophecy and doctrine, previously closed from debate, by Mrs. White’s interpretations, which were sacrosanct from criticism or censure within the Seventh Day Adventist Church. The Adventist Church has suffered heavily from its position, upholding and defending both the writings of Mrs. White, and her claim to a “prophetic gift.” The claims of her would-be successors over the past century, have created a great controversy within the church, leading to bad press and mass defections by church ministers and members alike.

Many, like Dale Ratzlaff justify their defection by declaring their complete lack of faith in the validity of Mrs. White’s writings. Ratzlaff writes,

“One cannot understand the Bible correctly when continuing to read the writings of Ellen White,”

But admits,

“Where the Bible is clear we can and should be certain. Where the Bible is unclear or honestly open to several interpretations we must be tentative,”

thus illuminating the great divide the great separation between Evangelical Christians; namely those who stake their entire basis of belief upon 2d Peter 1:20-21,

“Knowing this first, that no prophecy of the scripture is of any private interpretation.For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost,”

and those who are skeptical of professed prophets and prophetesses, and also of the existence of a “prophetic gift,” of the variety which Mrs. White claimed to possess. These Christians, many of them now former-Adventists believe that an individual and independent interpretation of the scriptures is all that is necessary to ensure their salvation and understanding of Biblical prophecies. They also base their position upon Holy Writ:

“And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect,thoroughly furnished unto all good works.”—2d Timothy 3:15-17.

[edit] Sources of her writings

• Visions
• Other people
• Other authors
• Editors

Her son Willie White wrote about the editors in 1900: "...But none of Mother's workers are authorized to add to the manuscripts by introducing thoughts of their own. They are instructed that it is the words and thoughts that Mother has written, or spoken, that are to be used."^[5]

In 1981 the church hired Vincent L. Ramik, a Roman Catholic lawyer specialising in copyright law, to investigate the charge of plagiarism. He concluded strongly in The Ramik Report that Ellen White was not a plagiarist:

"Based upon our review of the facts and legal precedents, we conclude that Ellen G. White was not a plagiarist and her works did not constitute copyright infringement/piracy."

(See Adventist Review, Sept. 17, 1981^[6])

[edit] The nature of inspiration

Biblical inspiration is a hotly debated topic, with views including infallibility, inerrancy and more liberal views.

White's clearest statements on how inspiration or revelation from God works are found in the introduction to The Great Controversy and pages 15 to 23 of Selected Messages volume 1. (ref - "The Lesser and the Greater Lights", see below). She described revelation as "thought inspiration", which is distinct from stronger concepts of inspiration.

The church and Ellen White herself have always taught that the Bible is the ultimate authority, not her writings. This is the stated official position of the church. However there have been tendencies amongst some throughout the history of the church to give more prominence to White's writings than the Bible.^[7] Other Adventists admit to having held dangerous views regarding her inspiration in the past:

[Cliff Goldstein quote]

[edit] "Thought inspiration"

"The Bible is written by inspired men, but it is not God's mode of thought and expression. It is that of humanity. God, as a writer, is not represented. Men will often say such an expression is not like God. But God has not put Himself in words, in logic, in rhetoric, on trial in the Bible. The writers of the Bible were God's penmen, not His pen. Look at the different writers.

It is not the words of the Bible that are inspired, but the men that were inspired. Inspiration acts not on the man's words or his expressions but on the man himself, who, under the influence of the Holy Ghost, is imbued with thoughts. But the words receive the impress of the individual mind. The divine mind is diffused. The divine mind and will is combined with the human mind and will; thus the utterances of the man are the word of God." - Manuscript 24, 1886 (written in Europe in 1886). {1SM 21.1-2}

[edit] Rejected infallibility

(Reference - Ashworth, below)

The church pioneers including Ellen White herself believed that acceptance of her prophetic ministry should not be used as a test of church fellowship. See the class outline by Jerry Moon.^[8]

"The Sacred and the Common" in Chapter 2 - Ellen G. White and Her Writings

Historic Adventists Colin and Russell Standish argue that she is inerrant.

Bradford argues that those with an unrealistically high view of Ellen White are most prone to rejecting her writings, such as J. H. Kellogg, A. T. Jones and others.^[9]

[edit] Degrees of inspiration?

Adventists tend to follow White, who taught that there do not exist different degrees of inspiration, with some prophets being more inspired than others. In 1884 General Conference president George I. Butler published a series of 10 articles in the Review and Herald.^[10] Five years later, White claimed she had received a vision showing that the articles were in error.^[11]

Protestant theologian Wayne Grudem's has argued for a distinction between Old Testament prophets and New Testament prophets.^[12] This has influenced some within the progressive camp such as Desmond Ford to see Ellen White as a "New Testament prophet".

[edit] Comparison with biblical authors

Adventist authors such as Alden Thompson and Graeme Bradford have pointed out that many of the criticisms levelled at Ellen White's writings actually apply to the biblical authors as well. In particular, not all biblical content was derived from visions, although Adventists still believe it is "inspired":

• Research: Inspired writers may supplement revelation with research (Luke 1:1-4, etc.) (Thompson, 157)
• Scribes or literary assistants (Romans 16:22, etc.) (Thompson, 160)
• Editing and compiling (Proverbs 25:1, etc.) (Thompson, 163)
• different emphases on scripture, etc.

Critics who hold to a strong form of inspiration such as inerrancy have accused Adventists of diminishing the inspiration of scripture in order to uphold Ellen White.

[edit] Testing the prophet

She mentioned the phrase, 'the truth as it is in Jesus' hundreds of times. The primary test that Bradford suggests in Prophets are Human is whether or not her writings point the reader to Jesus. Other supportive arguments which are used are miraculous physical signs which were present, the accuracy of her health message, predictions, character of her life and so on.

[edit] Level of authority

Ellen White clearly and repeatedly stated that the Bible is the ultimate authority, and not her writings. Given this, there is some variation within Adventists over whether her writings have authority for determining doctrine, or merely pastoral or devotional in nature. While there is some variation within the church regarding the level of authority attributed to her writings, but all leaders agree that the Bible has precedence. Some Adventists such as progressive Adventists believe that her writings have devotional and pastoral authority only. Many others believe they have authority in initiating and confirming doctrinal understanding. The supportive books probably agree on most details, but may disagree in areas such as the extent of the authority of her writings, the degree to which she was conditioned by her times, the amount of literary borrowing, etc.

The most common Adventist view is that White's writings had a "confirming" not "initiating" role in the doctrinal development of the church, following the group's conclusions based on Bible study.^[13]

[edit] "Lesser light"

A well known metaphor she used was that she was the "lesser light" pointing to the "greater light" of the Bible:

"Little heed is given to the Bible, and the Lord has given a lesser light to lead men and women to the greater light" (Review and Herald, January 20, 1903).

One of the 28 fundamental beliefs of the church states

"18. The Gift of Prophecy:

One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen. G. White. As the Lord's messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; Rev. 12:17; 19:10.)"^[14]

The fundamental belief regarding Scripture also affirms this.

See also the General Conference Session statements "Resolution on the Spirit of Prophecy", St. Louis 2005, and "A Statement of Confidence in the Spirit of Prophecy", Utrecht 1995. The former says,

"Her writings continue to be a most positive influence in the life of the Church, providing for it comfort, guidance, instruction, correction, and theological stimulus. Their study will constantly lead the Church back to the Bible as the very foundation of faith and practice."

Warren Ashworth states in a conclusion:

"1. She consistently refused to be the arbiter of truth. No doctrinal position was to be determined and defended on the basis of 'Ellen White says.'

2. She wanted all to 'wrestle' with the Scripture.

3. Using her as final arbiter would inevitably lead to biblical illiteracy.

4. In order to have any lasting credibility with our own church members, let alone with Christians of other faiths, all of our doctrines must be based solely and completely on the Bible."^[15]

Yet God also did use her to correct doctrine.^[16]

Ellen White's writings are not placed on a par with the Bible, as quoted above.

However, others are quick to point out her "confirming" role for theology.

(Material to incorporate which has been used to support this view: "In relation to her role within the Seventh-day Adventist church, Ellen White wrote: “Besides the instruction in His Word, the Lord has given special testimonies to His people, not as a new revelation, but that He may set before us the plain lessons of His Word, that errors may be corrected, that the right way be pointed out, that every soul may be without excuse.” Ellen White said that her writings were not to take the place of the Word of God, but she did indicate that they came from the same source, the Holy Ghost. Her role is a lesser light to lead men and women to the greater light. In stating her role as a lesser light, Ellen White is not suggesting that her testimonies are less inspired than the Bible for she writes that her testimonies do not contradict God’s Word and should be studied in conjunction with it.

Ellen White was given an important role in defining doctrinal truth and error: “At that time [after the 1844 disappointment] one error after another pressed in upon us; ministers and doctors brought in new doctrines. We would search the Scriptures with much prayer, and the Holy Spirit would bring the truth to our minds. Sometimes whole nights would be devoted to searching the Scriptures and earnestly seeking God for guidance. Companies of devoted men and women assembled for this purpose. The power of God would come upon me, and I was enabled clearly to define what is truth and what is error.”[xiv][xiv] In 1905, Ellen White wrote that “there is one straight chain of truth and not one heretical sentence, in that which I have written.” Her quote: “God sets no man to pronounce judgment on His Word, selecting some things as inspired and discrediting others as uninspired. The testimonies have been treated in the same way; but God is not in this.”

Statement - "In regard to infallibility, I never claimed it; God alone is infallible."

One core value of the Adventist Theological Society is:

"The Society believes that the writings of Ellen G. White possess more than pastoral authority and that in them God has spoken as He did through prophets and apostles of old, to instruct His people concerning His will and the course He would have His people pursue. The Bible alone is the only foundation of Seventh-day Adventist doctrine; Ellen White’s writings, while subject to and judged by the Scriptures, are an invaluable tool for illuminating Scripture and confirming church teaching."^[17]

Adventists Affirm upholds

"the Spirit of Prophecy writings as inspired counsel and illumination on the Bible".^[18]

See Douglass, 440-441 for some historical quotes. Douglass is against the dividing of her writings into "inspired" and "not inspired" portions, quoting prominent early leaders who ended up losing all belief in White after taking this position.

"The issues that surfaced in the 1919 Conference/Council remain today, reflected in at least three of the four positions that divide Christians generally and Adventists specifically: (a) Those who believe that Biblical writers and Ellen White were inspired but were not given propositional truth; (b) Those who hold that Biblical writers and Ellen White received divinely dictated truth and that their messages were given as God wanted the writings to be read or heard: (c) Those who believe that the Bible and the writings of Ellen White are divinely inspired by God impressing thoughts on the prophets’ minds who would then convey the message in the best language and thought frames at their disposal; (d) Those who believe that the Bible and the writings of Ellen White are generally inspired but their value is more pastoral than theological." (Douglass, 441^[19])

Given that Ellen White clearly describes thought inspiration, which is point (c), it appears that this is the position that Douglass supports. Hence he appears to disagree with "Those who believe that the Bible and the writings of Ellen White are generally inspired but their value is more pastoral than theological." (Note that many Adventists would not see the four points as mutually exclusive).

"The attempt by some to praise Ellen White for her devotional contributions but to deny her role as a theological messenger separates her life from her ministry. Her theological contribution is precisely the reason why Adventists have had an integrated world program of evangelism, education, and health ministries. It was her visionary insights into the everlasting gospel and God’s plan for a world movement that inspirited a few hundred people to become the vanguard of a world movement." (Douglass, 524,^[20])

[edit] Growth in understanding

Many Adventists believe that Ellen White grew in her doctrinal understanding. The 1888 Bible Conference was a great insight for her and the church, when the centrality of Jesus and righteousness by faith became clearer. In particular Alden Thompson's book ''Escape from the flames: how Ellen White grew from fear to joy - and helped me do it too^[21] argues that growth occurred.

Authors agree that a shift took place in her writing after the 1888 Minneapolis General Conference. Her major books about Christ were produced after this event, including Steps to Christ (1892), Thoughts From the Mount of Blessing (1896), The Desire of Ages (1898), Christ's Object Lessons (1900), as well as the early chapters of The Ministry of Healing (1905).

[edit] History of the debate

There has been much debate regarding the nature of her inspiration, both within and without the Adventist church. There have been many particularly significant developments since the 1970s and 80's when the discussion was particularly fierce. Throughout the history of the debate both more progressive and more conservative factions are clearly identifiable.

View of inspiration of Scripture have tended to be linked to the view of inspiration of Ellen White [Thompson], [Ellen White - confirmed this view?].

[edit] White's lifetime

Even during Ellen White's lifetime Adventists had different views regarding the nature of her prophetic ministry. She corrected both people who downplayed her writings, and those who elevated them too highly. She rebuked both those who downplayed or rejected her writings, such as A. T. Jones and also those who elevated her writings too high, such as a Dr. D. Paulson:

"I was led to conclude and most firmly believe, that every word that you ever spoke in public or private, that every letter you wrote under any and all circumstances, was as inspired as the ten commandments. I held that view with absolute tenacity against innumerable objections raised to it by many who were occupying prominent positions in the cause" (D. Paulson to E. G. White, April 19, 1906)^[22]

My brother, you have studied my writings diligently, and you have never found that I have made any such claims, neither will you find that the pioneers in our cause ever made such claims." (Selected Messages 1, page 24)

During her life she constantly fought for her followers to focus on Scripture, and not to use her writings as the arbiter of truth.

• In 1889 Dudley Canright, after his break with the church in 1887, published Seventh-day Adventism Renounced After an Experience of Twenty-eight Years by a Prominent Minister and Writer of That Faith.^[23] It was the biggest attack on Ellen White's credibility in the nineteenth century, bringing together the accusations of previous critics.^[24]

A. T. Jones and S. N. Haskell caused problems for the church by teaching verbal inspiration and inerrancy for not only the Bible but White's writings as well.^[25] Against them were Willie White and A. G. Daniells, who supported Ellen White's more moderate view of thought inspiration.

[edit] Struggle between fundamentalism and modernism

During the early 1900s, the Adventist church took a Fundamentalist stance towards Scripture and Ellen White.

In the 1920s a debate which had been brewing between Protestant liberalism and fundamentalism reached a peak with the Fundamentalist-Modernist Controversy. This decade saw a polarization between the two extremes, which saw Adventism lose its more moderate position.^[26] The General Conference even published a college textbook which argued for inerrancy and verbal inspiration, ignoring White's position of verbal inspiration.^[27] Daniells, Prescott and Willie White were sidelined. The loss of the moderate position has caused problems for the church which continue to the present day.^[28]

1915 to about 1970 - church grappled with the struggle between fundamentalism and modernism. Tended to have an unrealistically high expectation of Ellen White's writings, due to influence of the prevailing views of inspiration and revelation.^[29] See the Fundamentalist-Modernist Controversy and George R. Knight, Search for Identity, 128-159.

• 1919 Bible Conference^[30] was a significant theological milestone in Adventist history, but the significance of the discussions about Ellen White were not recognized until the discovery of the conference transcripts in 1973. The discussion occurred within the context of issues related to prophetic interpretation, and how to relate to change after her death.

• 1919 - Canright published Life of Mrs. E.G. White, Seventh-day Adventist prophet: her false claims refuted.^[31]

• 1951 - Ellen G. White and Her Critics^[32] by Francis D. Nichol. The White Estate says this book "after 50 years is still the most comprehensive response to various charges against Ellen G. White. Though on a few points it may not reflect the current state of our knowledge, its reasoning is incisive and its perspectives helpful."[3] Walter Martin claims that Nichol argues masterfully, but in defending her so strongly, weakens his case.^{[citation needed]}

• 1955 Thomas Jemison published A Prophet Among You, which became a standard college textbook for decades.^[33]

[edit] New information

The years 1970-1982 brought challenging information and heated discussion.

• 1970 Adventist William Peterson wrote an article A Textual and Historical Study of Ellen G. White's Account of the French Revolution in the journal Spectrum.^[34] It acted as a catalyst for the study of Ellen White's use of other writings ("source criticism"). This has been termed "borrowing" by supporters, or "plagiarism" by critics.

• 1976 Former Adventist Ronald Numbers published the critical book Prophetess of Health, which asserted her health messages actually came from contemporary sources, not from visions from God.^[35] An updated edition was published in 1992. See A Critique of the Book Prophetess of Health^[36] by the Ellen White Estate.

• 1979 The minutes from two days of the 1919 Bible Conference were published by the journal Spectrum,^[37] and are now available from an official church website.^[38] The complete minutes were rediscovered in 1974. This information has been a significant step in the church's understanding. The key issue during those two days was the nature of the inspiration of Ellen White.

In 1982, the International Prophetic Guidance Workshop was held.

In 1982, Former Adventist scholar Walter Rea published the critical book The White Lie,^[39] which documents literary parallels with other authors of her times. It illicited several responses.^[40]

There has been diversity within the church since 1982.

• 1988 Adventist Fred Veltman completed his study, the Life of Christ Research Project, which investigated literary parallels between White's Desire of Ages (about the life of Christ) and contemporary literature.^[41] He had been commissioned by the church in 1982 to conduct this study, prompted by the challenges of Rea and others. Of the 15 random chapters sampled, it was found that approximately 31% of sentences in the book showed a literary dependency of at least one word. The results are available at the General Conference Archives web site. Dr. Roger W. Coon,^[42] David J. Conklin,^[43] Dr. Denis Fortin,^[44][45] among others, undertook the refutation of the accusations of plagiarism.

The church has increasingly become aware of the reality of the literary parallels. Of the currently known parallels, the next most dependent book is The Great Controversy with 20% dependency on sources. It is also the most historical of the set in the Conflict of the Ages series.

For Veltman's summary of the results, the two-part series in Ministry magazine may be helpful: The Desire of Ages project: the data^[46] and the conclusions.^[47] (One quote: "I am under the strong conviction, now more than before I began this research, that the issue is not one of deciding if Ellen White was a prophet or merely a religious leader. It is not a case of all or nothing, of either/or. Nor is it the problem of deciding which of her messages are inspired or when she exchanged her prophetic hat for an editorial cap." - p.15 of part 2)

In 1991, Alden Thompson published Inspiration: Hard Questions, Honest Answers.^[48] It was published by the church press Review and Herald. See the review by evangelical Clark Pinnock.^[49] In 1992 a group of authors from the Adventist Theological Society published a conservative response, Issues in Revelation and Inspiration.^[50] See also the article by Alberto Timm.^[51]

From 1996 to 1999 professor of church history at Andrews University and number one selling Adventist author George R. Knight published a series of books on Ellen White - Meeting Ellen White: A fresh look at her life, writings and major themes (1996),^[52] Reading Ellen White: How to understand and apply her writings (1997),^[53] Ellen White's World: A fascinating look at the times in which she lived (1998),^[54] and Walking With Ellen White: Her everyday life as a wife, mother, and friend (1999).^[55] These popular books are both informative and readable.

• 1998 Critical video "Seventh-day Adventism: The Spirit Behind the Church"^[56] was released by Jeremiah Films. The video is critical of both Ellen White and the Seventh-day Adventist Church and features several former Adventist pastors. It illicited Adventist responses.^[57]

• 1998 Herbert Douglass published Messenger of the Lord, after being commissioned by the Ellen G. White Estate to write the book. See Alden Thompson's review.^[58]

Graeme Bradford has recently published three books on Ellen White. In 2004 he published Prophets are Human.^[59] In it he argues for a more realistic view of Ellen White as a godly woman and someone with the genuine prophetic gift, yet having human imperfections nonetheless. See the review by Denis Fortin.^[60] People are Human was published next. The third in the series, More Than a Prophet (2006) has been somewhat more controversial.^[61] It is freely available online.

• 2004 A series of the Australian Record articles in February by Arthur Patrick and Bruce Manners. February 7 introduction by Bruce Manners "An Ellen White reality check" (p.2); and Ellen White for today part 1 (p.9-10). February 14 continues with "part 2" (p.3-4). February 21 has "part 3" (p.9-10) (note Prophets are Human booklaunch on cover, with Graeme Bradford and Jon Paulien! Also Church leaders reasses [sic] Ellen White on p.5). The series concludes in the February 28 issue with "part 4" (p.10-11).

• 2005 - Alden Thompson published Escape From the Flames.^[62]

• 2005 Adventist video documentary Keepers of the Flame hosted by Dr. Allen Lindsay on events leading to the Adventist church, followed by an investigation of Ellen White.^[63]

• 2006 Adventist video Prophetic Inspiration produced in which scholars give biblically based answers to tough questions about Ellen White.

• (2007/2008) Expected release of the "Encyclopedia of Ellen G. White", edited by two faculty at Andrews University: Jerry Moon, chair of the church history department, and Denis Fortin, dean of the Seventh-day Adventist Theological Seminary. It will be published by the Review and Herald, and will contain contributions by dozens of scholars.

[edit] Statements by Adventist theologians

Clifford Goldstein, who has been described as a "church apologist"^[64]

"I can accept that Ellen White, even as a prophet, was fallible, both in her life and writings. Her prophetic ministry, in my thinking, is not diminished if she made mistakes, grew in her understanding of doctrine and theology, changed her mind on doctrinal and theological issues, even, at one point, had an erroneous view of the Sabbath or of the law in Galatians, or didn't fully understand some of her own visions. I can accept that her humanity intruded upon her work and ministry (tell me that Moses', John the Baptist's, or Peter's didn't intrude upon theirs). Inspiration doesn't automatically include inerrancy."^[65]

He reached this position "by a long and sometimes torturous road... In my earliest days as a new Adventist, I held what I now deem an erroneous and potentially dangerous view of Ellen White's ministry and inspiration, a view prevalent in the church and one that has caused many, such as Dale Ratzlaff, to leave."^[66]

Graeme Bradford states that he struggled for 20 years over questions and doubts until satisfied he had the answers, and the publication of his book.

Alden Thompson also states that it has been a difficult journey for him to adjust his notion of Ellen White's prophetic gift, especially since her writings were so formative in his early spiritual journey.

More historically, W. W. Prescott changed from a verbal inspiration view to a moderate position, before 1919.^[67]

[edit] Critical views

The validity of her prophetic ministry is typically denied by those outside the Adventist church, although there are exceptions. Respected evangelical Walter Martin saw her as a sincere Christian woman who was mistaken in this regard. Others view her in a more negative light, as deceptive.

[edit] See also

• Ellen White
• Teachings of Ellen White
• List of Ellen White writings
• Ellen G. White Estate
• Seventh-day Adventist Church
• History of the Seventh-day Adventist Church
• Prophet, or Prophecy

Other sources:^[68]

Secondary references: a helpful introduction^[69]

[edit] References

Additional references:

• (PDF) 101 Questions on the Sanctuary and on Ellen White by Robert W. Olson (Washington, D.C.:Ellen G. White Estate, March 1981). Also (supplement to Australasian Record - June 8, 1981)
• The Inspiration and Authority of the Ellen G. White Writings document issued by the Biblical Research Institute of the General Conference of Seventh-day Adventists, "A statement of present understanding". From the Adventist Review, December 23, 1982. This document has had worldwide review and input, and subsequent use and respect, but is not a voted statement. Contains 10 affirmations and 10 denials.
• Ellen G. White's Understanding of How God Speaks Excerpts from Great Controversy, Selected Messages book 1, and "Unity in Diversity" (letter 53, 1900)
• Mapping the Past: Exploring the Development of Adventist Theology by Fritz Guy, Ph.D.
• Re-visioning the Role of Ellen White, and other papers index of some of Arthur Patrick's papers
  • Re-visioning the Role of Ellen White for Seventh-day Adventists Beyond 2000 by Arthur Patrick
• Inspiration/Revelation: What It Is and How It Works by Roger W. Coon from the Journal of Adventist Education. Alternative url.
• Ellen White and Adventism, from ATissue. A comprehensive list of articles
• Raymond Cottrell article
• An Analysis of the Literary Dependency of Ellen White: We Analyse, You Decide by David J. Conklin
• Ellen G. White as a Writer: Part III - The Issue of Literary Borrowing by Roger W. Coon
• Ellen G. White as a Writer: Case Studies in the Issue of Literary Borrowing by Denis Fortin
• The Ellen G. White Encyclopedia Forthcoming publication in the Review and Herald, by Denis Fortin and Jerry Moon

• Check comment ""There was no question in Ellen G. White's mind about the over all inspiration of The Great Controversy, although possibly 50 percent or more of the material in the book was drawn from other sources." (Ellen G. White's use of historical sources in The Great Controversy, by Robert W. Olson, Adventist Review, February 23, 1984.)" found on a webpage.
• McMahon, Don (1995). Acquired or inspired: exploring the origins of the Adventist lifestyle. Warburton, Victoria: Signs Publishing Company. (Asserts that White's health principles are accurate). Also (2005) The prophet and her critics: a striking new analysis refutes the charges that Ellen G. White "borrowed" the health message. Nampa, Idaho: Pacific Press. ISBN 0-8163-2057-8, OCLC 56592480.

• Surfing the Ellen White Information Wave in 2006 by Arthur Patrick
• Ellen White Summit 2005

[edit] External links

[edit] Online books

[edit] Supportive online books

This lists notable books only - they should be published in print at the very least:

• Online books at the White Estate
  • The Abiding Gift of Prophecy by A. G. Daniells (1936)
  • Believe His Prophets by Denton E. Rebok (1956)
  • The Ellen G. White Writings by Arthur L. White (1973)
  • The Voice of the Spirit by Juan Carlos Viera (1998)
  • A Prophet Among You by T. Housel Jemison
  • Ellen G. White and Her Critics by Francis D. Nichol
  • Messenger of the Lord by Herbert E. Douglass

• More Than A Prophet by Graeme Bradford

• Life of Christ Research Project by Fred Veltman (1988)

• The 'Shut Door' Documents by Robert W. Olson (1982)

• A Critique of the Book Prophetess of Health by the Ellen G. White Estate

[edit] Critical online books

• The Visions of E.G. White Not of God by Snook and Brinkerhoff (1866)
• Seventh-day Adventism Renounced by Dudley Canright (1889)
• Life of Mrs. E.G. White, Seventh-day Adventist prophet: her false claims refuted by Dudley Canright (1919)
• The White Lie by Walter Rea (1982)
• Ellen G. White: The Myth and the Truth by Asmund Kaspersen (1999)

[edit] Supportive

• Ellen G. White Estate, the official Ellen White website
  • The Complete Published Ellen G. White Writings. Text version available here.
  • Issues & Answers Regarding Inspiration and the Life and Work of Ellen G. White, a comprehensive list of online resources.
• Jerry Moon's lecture outlines
• Informative Rebuttals to Criticisms
• Ellen White Defend.com

[edit] Critical

• The Ellen White Research Project Independent source of information about Ellen White by Dirk Anderson
• exAdventist Outreach (formerly SDAOutreach.org) Former SDA pastor Mark Martin's research
• Former Adventist Fellowship Online Active forum and stories of leaving Adventism
• LAM Publishing Source of books by former SDA pastor Dale Ratzlaff
• Truth or Fables Exposing Seventh-day Adventist Fables
• Christian Apologetics and Research Ministry CARM
• Let Us Reason 7th Day Adventism and Law Keepers Directory
• MacGregor Ministries Facts Seventh-day Adventists Won't Tell You
• Theotokos Seventh-day Adventism - A Catholic + Biblical perspective
• DIES DOMINI Catholic Apologetics to Adventists
• The Watchman Expositor The Seventh-day Adventist Church Profile
• Catholic.com Seventh-day Adventism