Ellen G. White and the Seventh-day Adventist Church

INTRODUCTION

It has been said…it has been written…therefore it must be done.

Since her early years that Ellen White has experienced her first call to the prophetic ministry, she has told the people about the prophetic messages that she has received through testimonies and likewise, she has written them down “…not to give new light but to impress vividly upon the heart the truths of inspiration already revealed” for she saw her writings as “a lesser light”. She has clearly emphasized many times the purpose of her writings. She has exalted the Bible many times saying that her writings are subordinate to the Bible and that the Bible is the only and supreme standard of Christian belief and practice “…for the Scriptures explicitly state that the word of God is the standard by which all teaching (including her own) and experience must be tested” (GC vii). She has done her part but much work is left for us to be done.

Though Adventists generally hold that Ellen G. White is best understood in the role of the literary but noncanonical prophets of the Bible, and that she was inspired in the same manner and to the identical degree as were the prophets of the Bible, paradoxically they do not make of her writings a second Bible, or even an addition to the sacred canon of God's Word, they do not think of these writings as of universal application, like the Bible, but as written particularly for the Seventh-day Adventist church, and lastly, they do not regard Mrs. White's writings in the same sense as the Holy Scriptures, which stand alone and unique as the standard by which all other writings must be judged. This shows their support to the Reformation principle of Sola Scriptura, the Bible as its own interpreter and as the only basis of all doctrines. The founders of the Seventh-day Adventist Church even developed fundamental beliefs that they did not receive the doctrines through the visions of Ellen White. Her major role was just to guide in the understanding of the Bible and to confirm conclusions made after the Bible study.

This paper aims to help the readers understand more about the life and works of Ellen White. It discusses Ellen White as a messenger of God starting from her early ministry up to the last days of her life, the relationship of her writings to the Bible and the role of Ellen White and her writings in the Adventist Church.

Ellen G. White as a Messenger of God

Ellen White’s Special Calling as the Lord’s Messenger

From the very beginning, Ellen G. White never doubted her special calling, that God had called her to a special prophetic ministry to the Adventist people. Her first vision in December 1844 and her second vision were very clear, she declared respectively that the “Holy Ghost fell upon me” (EW 14) and “the Lord…told me that I must go and relate to others what He had revealed to me” (LS 69).

But never did she assume herself the title of prophetess by saying,

“I have no claims to make, only that I am instructed that I am the Lord’s messenger; that He called me in my youth to be His messenger, to receive His word and to give a clear and decided message in the name of the Lord Jesus.” (1SM 31)

It is very clear that she only regarded herself as the Lord’s Messenger but never as a prophet “because in these days many who boldly claim that they are prophets are reproach to the cause of Christ” and also “because my work includes much more than word “prophet” signifies” (1SM 32). Furthermore, she said that “my commission embraces the work of a prophet, but it does not end there” (3SM 74).

Her calling also did not involve her as the leader of the Adventist Church for

“No one has ever heard me claim the position of leader of the denomination. I have a work of great responsibility to do ---to impart by pen and voice the instruction given me, not alone to Seventh-day Adventists, but to the world. I have published many books, large and small, and some of these have been translated into several languages. This is my work---to open the Scriptures to others as God has opened them to me…I am commissioned to receive and communicate His messages. I am not to appear before the people as holding any other position than that of a messenger with a message” (8T 236, 237).

It is very clear then that her role was to present God’s messages to the leadership for their guidance. And she saw herself much as God’s messenger who laid His ideas before the church in her writings and public speaking. She had the conviction that God spoke through her voice and pen in the tradition of the biblical prophets.

Ellen White as a Writer

Committed to giving God’s message, Ellen G. White considered her writing as the most important part of her ministry. In many ways, her writing ministry dominated her life. In fact, it became her passion to the end of her life because she believed that her writing was what God had given her for His people.

Throughout her writing process, she recognized that the Holy Spirit guided her, that “she was often conscious of the presence of the angels of God” (CM 128). “Although I am as dependent upon the Spirit of the Lord in writing my views as I am in receiving them, yet the words I employ in describing what I have seen are my own, unless they be those spoken to me by an angel, which I always enclose in marks of quotation.” (1SM 37) When she struggled for the appropriate words, “He works at my right hand and at my left. While I am writing out important matter, He is beside me, helping me. He lays out my work before me, and when I am puzzled for a fit word with which to express my thought, He brings it clearly and distinctly to m mind. I feel that every time I ask, even while I am speaking, He responds, “Here I am.”.” (letter 201, 1902) Hence, she firmly believed that “Sister White is not the originator of these books. They contain instruction that during her lifework God has been giving her. They contain the precious comforting light that God has graciously given His servant to be given to the world.” (CM 125)

But being God’s messenger never meant that Ellen White was an infallible super human. Her writings on the great controversy theme took on more complexity and sophistication during the 60 years of treating that topic. Beyond that, she was like us, moved too quickly and had to admit that she was wrong. Her Bible study and her visions helped her in refining her perceptions. Likewise, through conversations, other Adventist leaders helped her gain comprehension on improving, implementing and understanding what she had written. So like us, she gained understanding and developed across time, even in spiritual matters.

Throughout her writings, she “commented” on the Biblical story from the entrance of sin in heaven to its final removal from the universe after the millennium. She opens the Word to her readers through typologies, moralisms, and character sketches. Millions of readers have learned to appreciate the Biblical narrative by reading her commentary.

Ellen White as Public Speaker

Ellen White’s mission in public speaking was just as extensive as that of her writing. She travelled most of the time to meet those invitations. During that time, travel was both slow and really exhausting. But due to the constant demand, she had to travel to deliver the message to the other parts of the world. She was a vigorous speaker up into her eighties.

“My strength is not what it was once, but so long as I live I shall never take my armour off” (AEM, MS, “My Memories,” February 15, 1956) and “…it is the Lord who sustains me” (letter 144, 1909).

Her sense of God-given mission drove her on,

“When I stand before large congregations, it seems as if I were reined up before the great white throne, to answer for the souls, that have been presented before me as unready to meet the Lord in peace” (letter 138, 1902). Indeed, Ellen White was a sought-after speaker who preached thousand of sermons to all types and sizes of audiences. She developed a style appreciated by both those inside and outside the Adventist Church for the benefit of all children of God.

Ellen White quoted Bible verses thousands of times. In her sermons as well as letters, testimonies, and books she speaks to young and old by focusing the Biblical texts on human situations. This type of ministry is more pastoral and devotional than what we often think of as Biblical exegesis. Millions of readers have learned to appreciate the Biblical narrative by reading her commentary. Likewise, Ellen White speaks with doctrinal emphasis. She gives a double application to Matthew 24:4-14 as New Testament writers did for Old Testament prophecies. She did not attempt to comment on every verse in the Bible. She focused only on those passages that had special significance in unfolding the working out of the Great Controversy Theme.

Ellen White Was Inspired as Biblical prophets Were Inspired

Without making her writings another Bible, Seventh-day Adventists believe, upon the basis of biblical evidence as well as empirical data, that one "master builder" (1 Corinthians 3:10) of their denomination, Ellen G. White, was the recipient of the gift of prophecy. They believe that Ellen White was inspired in the same manner and to the same degree as Biblical prophets. While Biblical, prophetic inspiration may be said to be a process by which God enables a man or woman of His special choosing both to receive and to communicate accurately, adequately, and reliably God's messages for His people, that’s what happened to Ellen White. Hundreds of times, Ellen White prefaced her messages with “I was shown,” or “The Lord showed me.” She was inspired as the Biblical prophets were inspired and her words made it clear that God communicated with her. She was told,

“Strange things will arise, and in your youth I set you apart to bear the message to the erring ones, to carry the Word before non believers, and with pen and voice to reprove from the Word actions that are not right. Exhort from the Word. I will make My Word open to you. It shall not be a strange language.”

And her words made it clear about this,

“The Spirit of God rests upon me with power, and I cannot but speak the words given me. I dare not withhold one word of the testimony. . . . I speak the words given me by a power higher than human power, and I cannot, if I would, recall [retract] one sentence. In the night season the Lord gives me instruction in symbols, and then explains their meaning. He gives me the word, and I dare not refuse to give it to the people.”

“The awful sense of my responsibility takes such possession of me that I am weighted as a cart beneath sheaves. I do not desire to feel less keenly my obligation to the Higher Power. The Presence is ever with me, asserting supreme authority and taking account of the service that I render or withhold.”

“I am thankful that the instruction contained in my books established present truth for this time. These books were written under the demonstration of the Holy Spirit.”

Moreover, Ellen White believed also that the Lord sent her “for the comfort of His people and to correct those who err from Bible truth.” She understood herself as “a lesser light to lead men and women to the greater light [Bible].” When she said this, she was referring to Genesis 1:16: "And God made two great lights; the greater light to rule the day, and the lesser light to rule the night.", Ellen White used this as an analogy saying that the Bible is the "greater light," and her writings are the "lesser light."

Ellen White on Her Critics

In spite of her good intention of delivering the message to the world, Ellen White was often misunderstood and sometimes felt rejected. The nature of her claim as God’s messenger and the confrontational nature of some of her counsel, made her became a natural lightning rod for opposition and criticism throughout her life. At times when she believed it is necessary to defend herself, such as in Kellogg crisis of the early 1900s, she just avoid self-defense as her general position for

“the best way to deal with error is to present the truth, and leave wild ideas to die out for want of notice. Contrasted with truth, the weakness of error is made apparent to every intelligent mind. The more the erroneous assertions of opposers…are repeated, the better the cause of error is served. The more publicity is given to the suggestions of Satan, the better pleased is his satanic majesty” (TM 165).

She also noted that “I am again and again reminded that I am not to try to clear away the confusion and contradiction of faith and feeling and unbelief that is expressed. I am not to be depressed, but am to speak the words of the Lord with authority, and then leave Him all the consequences” (3SM 75).

For the above mentioned, she made the positive prominent while letting the negative die from neglect. But the most important undergirding her strategy in the face of criticism had to do with her spiritual attitude.

“I am greatly desire that no contention or unbelief may cause me a single thought of retaliation against those who are opposing my work; for I cannot afford to spoil my peace of mind…Nothing is so precious to me as to know that Christ is my Saviour” (MS 142, 1905)

The Relationship of Ellen White’s Writings to the Bible

One of the most important things we must know about the writings of Ellen G. White is that they are in no way to take place of the Bible. As an introduction to her book The Great Controversy, Ellen G. White wrote,

“In His Word, God has committed to men the knowledge necessary for salvation. The Holy Scriptures are to be accepted as an authoritative, infallible revelation of His will. They are the standard of character, the revealer of doctrines, and the test of experience…The Spirit was not given--nor can it ever bestowed—to supersede the Bible; for the Scriptures explicitly state that the word of God is the standard by which all teaching (including her own) and experience must be tested” (GC vii).

When people misunderstood her writings, especially the relationship of her writings to the Bible, they have made one of the most basic mistakes possible in regard to her writings because if they are wrong, they have already missed the purpose of her contribution to their personal lives and to the church and thereby creating much problem in the Adventist Church. If people really read her writings, they will find themselves driven back to the study and authority of the Bible.

Main Purpose of Ellen G. White’s Writings

1. To exalt the Bible and lead men and women to it

Ellen G. White explained well that her function was to exalt the Word of God and “attract minds to it, that the beautiful simplicity of the truth may impress all” (5T 665). She saw her purpose as bringing people “back to the word that they have neglected to follow” (ibid 663). She asserted that “The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed” in the Bible (ibid 665). Her most graphic illustration of her function was that she considered her writings as “a lesser light to lead men and women to the grater light (the Bible),” since they had given little heed to the Bible. She never set forth her writings as an equal authority to the Bible.

2. To clarify/magnify the great principles of the Bible for daily living so that people will have no excuse for not following its dictates

To direct men and women back to the Bible, her second mission was to help people understand the great principles of the Bible for daily living. Hence, she considered her writings as a guide to a clearer understanding of the Bible by simplifying the great truths of inspiration which are already revealed and brought to people to awaken and impress their mind. By reading her commentary, millions of readers have learned to appreciate the Biblical narrative for she opens the Word to her readers through typologies, moralisms, and character sketches. In doing so, people will have no excuse for not following its dictates. “If you had made God’s word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies. It is because you have neglected to acquaint yourselves with God’s inspired Book that He has sought to reach you by simple, direct testimonies, calling your attention to the words of inspiration which you have neglected to obey, and urging you to fashion your lives in accordance with its pure and elevated teachings” (2T 605). Again, she asserted that “The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed. Man’s duty to God and to his fellow man has been distinctively specified in God’s word; yet but few of you are obedient to the light given. Additional truth is not brought out; but God has through the Testimonies simplified the great truths already given and in His own chosen way brought them before the people to awaken and impress the mind with them, that all may be left without excuse” (ibid). Moreover, “the word of God is sufficient to enlighten the most beclouded mind and may be understood by those who have any desire to understand it. But notwithstanding all this, some who profess to make the word of God their living in direct opposition to its plainest teachings. Then, to leave men and women without excuse, God gives plain and pointed Testimonies, bringing them back to the word that they have neglected to follow” (ibid. 454, 455).

3. To rebuke sin and to urge obedience to the Bible

This purpose which is inseparably linked to the first two, was to rebuke sin and to urge obedience to the Bible. “If the people who now profess to be God’s peculiar treasure would obey His requirements, as specified in His word, special testimonies would not be given to awaken them to their duty and impress upon their sinfulness and their fearful danger in neglecting to obey the word of God. Consciences have been blunted because light has been set aside, neglected, and despised” (5T 667).

4. To apply Biblical principles in a modern setting

Applying Biblical principles in a modern setting was fully represented by the massive amount of practical counsel for everyday living found in her Testimonies for the Church in the many topical compilations of her writings, and throughout her books and articles dealing with biblical themes. Thereby claiming that “the Bible was given for practical purposes” (1SM 20) which is also true with her writings though they do not describe a traditional systematic theology and she has not assumed the role of an infallible Bible commentator. Instead, her writings are practical to the utmost for they point out the better way and provide guidance for daily Christian living and for the daily application of biblical principles.

5. To prepare a people for the final days of earth’s history

Lastly, God gave Ellen White’s writings to prepare a people for the final days. The Great Controversy highlights the biblical issues that will face His last-day people. She has taught, encouraged and guided the remnant (God’s special people) in the last days to accomplish their mission (to prepare the world for Christ’s return) successfully.

Ellen White’s writings not only lead us to the Bible, magnify/clarify biblical principles for daily living, rebuke sin and urge obedience to the Bible, and provide practical counsel again for daily living, but also to tell us the only solution to the problem of human sin. She has given the warning by specifying the dangers, errors and sins of some individuals for them to be warned, reproved and counseled. She provides comfort by leading her readers to Jesus, to God’s love, and to the plan of salvation as the only hope for a lost world. She uplifts the biblical promises that culminate in the life, ministry, death, resurrection, heavenly ministry, and second coming of Jesus Christ as the Redeemer. In doing so, she also points out Jesus and the faith in Him as humanity’s only hope.

Ellen White’s Writings vis-à-vis the Bible

We have already discussed the main objectives of Ellen White’s writings. How then Ellen White saw her writings vis-à-vis the Bible? Considering her purpose to her writings, she saw them vis-à-vis the Bible as:

1) Nature of the Bible

a. The entire Bible is the inspired word of God.

b. The “truth of God is found in His Word.” No one need “seek elsewhere for present truth.”

2) Purpose of the Bible

a. The Bible sets the pattern for Christian living.

b. It contains “comfort, guidance, counsel, and the plan of salvation as clear as sunbeam.”

c. It is fitted for the needs of all—rich and poor, learned and illiterate, “all ages and all classes.”

d. It contains all the knowledge that is “necessary for salvation.” Therefore, men should “cling” to their Bibles, believe and obey them; and then “not one” of them would be lost.

3) Primacy of the Bible

a. It is to be accepted “as an authoritative, infallible revelation” of God’s will.

b. As such, it is “the standard of character, the revealer of doctrines, and the test of experience.”

4) Role of Spiritual Gifts (Prophecy)

a. The existence of the Bible “has not rendered needless the continual presence and guiding of the Holy Spirit.”

b. Rather, Jesus promised His followers the gift of the Holy Spirit to “open the word to His servants” and “to illumine and apply its teachings.”

c. Since consistency is an attribute of Deity, and since it was the Holy Spirit who originally inspired the Bible, it is impossible that the teaching of the Holy Spirit through the gifts of the Spirit would be contrary to what the Bible says.

d. The Holy Spirit was not, is not, and never will be given “to supersede the Bible” because “the Word of God is the standard by which all teaching and experience must be tested.”

e. The Testimonies were given only because man has neglected his Bible; and these are given to direct him back to the Bible.

(1.) They are not given as an addition to the Word of God.

(2.) They are not to take the place of the Word of God.

Misunderstanding about the Relationship of Ellen White’s Writings to the Bible

Having set forth the purpose of Ellen white’s writings and how she saw her writings vis-a-vis the Bible, she noted again and again that her writings were subordinate to the Bible and that she only guides to lead believers to a better understanding of and obedience to God’s Word. In spite of this, people still have misunderstood them. So she points out that

1. Ellen White is not the major authority of people’s lives.

She did not want people to make her the major authority of their lives for “our position and faith is in the Bible and never do we want any soul to bring in the Testimonies ahead of the Bible.” (Ev 256) So “In public labor, do not make prominent and quote that which Sister White has written, as authority to sustain your positions. To do this will not increase faith in the testimonies. Bring your evidences, clear and plain, from the word of God. A “Thus saith the Lord” is the strongest testimony you can possibly present to the people. Let none be educated to look to Sister White, but to the mighty God who gives instruction to Sister White” (3SM 29, 30) When she addressed to the denominations leaders in the General Conference in 1901, she urged them to make the Biblical principles their primary authority rather than her. She told them to “lay Sister White to one side. Do not quote my words again as long as you live until you can obey the Bible. When you make your Bible your food, your meat, and your drink, when you make its principles the elements of your character, you will know better how to receive counsel from God. I exalt the Word before you today. Do not repeat what I have said, saying, “Sister White said this,” and “Sister White said that.” Find out what the Lord God of Israel says, and then do what He commands” (ibid 33) What she is pointing out is that her task was to lead them to the Bible and not to take its place as some people had put her in a place she did not intend to.

2. Ellen White’s authority was not to transcend or contradict the boundaries of truth set forth in the Bible.

Again, as she always put it, “the written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed (in the Bible)….Additional truth is not brought out; but God has through the Testimonies simplified the great truths already given.” (5T 665) Still, some people pay no attention to the limitations Ellen White set forth in her writings. Through their defective methods of interpretation and faulty emphases, they push Ellen White’s ideas beyond the realm of Scripture. Their “new” and “advanced” light at times not only contradicts the Bible. That is also out of harmony with the basic boundaries set forth by Ellen White for the use of her writings. As always, we have to know by heart that everything we need for salvation has already appeared in the Bible.

3. Ellen White was an infallible Bible commentator in the sense that we should use her writings to settle the meaning of Scripture.

Since some Adventists have seen Ellen White as an infallible Bible commentator, there is a need then to use her writings to settle the meaning of Scripture. Her position to this was that her comments were not to be used if she were an infallible commentator to settle the meaning of the Bible. She points out that she did not claim that we should take her writings as the final word on the meaning of Scripture. She rejected it and used her responses to the struggles over the interpretation of the law in Galatians and the identity of the “daily” of Daniel 8 as the two best illustrations of her rejection of the idea of being an infallible Bible commentator. When the testimony in question had been lost, she asserted that “God has a purpose in this. He wants us to go to the Bible and get the Scripture evidence” (1888 Materials 153). And when the leader of those advocating the older interpretation of the identity of the daily of Daniel 8 argued that to make any change in the established position would undermine Ellen White’s authority, she disagreed with the argument and requested that her writings “not be use” to settle the issue. It is very clear that she refused to function as an infallible commentator for she never assumed that role and she had always pointed out people the need to study the Bible for their own selves. That was the last thing she wanted to get. We have to understand that those who would make Ellen White into an infallible commentator on the Bible depart from her own counsel and in effect reverse her words and make her into the greater light to explain the lesser light. And “to give an individual complete interpretive control over the Bible would, in effect, elevate that person above the Bible.” (One Hundred and One Questions, p.41). It would definitely be a big mistake to allow that.

Again and again, Ellen White consistently pointed her readers to a Bible study to find out what the authors had to say, but beyond that, she always applied the principles of Scripture to her time and place. She served then as “a lesser light to lead men and women to the greater light” (CM 125).

The role of Ellen White and Her Writings in the Adventist Church

Considering the role of Ellen White in the development of Seventh-day Adventist doctrine, Seventh-day Adventists believe that Ellen White played an important part in the formation of Adventist doctrinal belief. Perhaps the most vital understanding that we can gain regarding Ellen White’s role in the development of Sabbatarian Adventist doctrine is that her early visions nearly always confirmed doctrinal positions that others had already arrived at through intense Bible study. We can therefore view her role in the doctrinal formation as one of confirmation rather than initiation. Unfortunately, some modern Seventh-day Adventists are more apt to set forth Ellen White as a doctrinal authority than were the founders of their movement. This is because Ellen White’s acceptance in the Sabbatarian movement was gradual, as people slowly began to see that she did indeed have pertinent counsel for both individuals and the movement as a whole, and that the early Adventist leaders were a people of the Bible. This led them into Millerism, and the orientation remained central as their sector of Millerite Adventism developed into Seventh-day Adventism. Ellen herself was fully in harmony with the bibliocentric position.

The Most Influential Minister in Adventism

She had a clear understanding of the difference between her role and that of church leadership. Her calling as we have mentioned in the earlier part, did not imply assuming the leadership role of the Adventist Church for “No one has ever heard me claim the position of leader of the denomination. I have a work of great responsibility to do ---to impart by pen and voice the instruction given me, not alone to Seventh-day Adventists, but to the world. I have published many books, large and small, and some of these have been translated into several languages. This is my work---to open the Scriptures to others as God has opened them to me…I am commissioned to receive and communicate His messages. I am not to appear before the people as holding any other position that that of a messenger with a message” (8T 236, 237).

Rather than that of a leader or administrative position in the Adventist Church, she claimed and performed a unique role in Adventism as the most influential minister. She did carry the papers of an ordained minister for much of her later life, but she carefully pointed out that her ordination had come from God Himself and not from the hands of other people. (DG 252). She was God’s messenger to pass on what He had shown her through the Holy Spirit.

Confirmation Through Ellen White’s Early Vision

The primary doctrinal understanding around which the evolving Sabbatarian Adventist group began to gather was that something important had indeed taken place on October 22, 1844. Ellen White’s first vision that happened on December 1844 confirmed that fact, though it was never explained but later they realized it through an insight by Hiram Edson on October 23 and the Bible Study that he, Crosier and Hahn had done to understand what had happened on October 22, 1844. The visions of Ellen White performed a confirming function in the development of the sanctuary doctrine. Bible Study had provided the basic content of the developing Adventist understanding on the topic. Ellen White’s role provided reinforcement that their Bible Study was headed in the right direction.

Ellen White’s confirming role for the development of the Sabbatarian Adventist sanctuary also holds true for the Seventh-day Sabbath that had become an issue among a few Millerite Adventists. The first person among the founders of the Sabbatarian Adventist movement who study the doctrine in the Bible and accept it was Joseph Bates who later convinced Crosier, Hahn and Edson, and even James White and Ellen Harmon. “In autumn of 1846…” Ellen and her new husband “…began to observe the Bible Sabbath, and to teach and defend it.” (1T 75). On April 1847, Ellen White had a vision confirming the importance of the seventh-day Sabbath. “I believed the truth upon the Sabbath question before I had seen anything in vision in reference to the Sabbath. I was months after I had commenced keeping the Sabbath before I was shown its importance and its place in the third angel’s message” (8MR 238) The same visions also confirmed true for the other central Sabbatarian Adventist teachings who were a people of the Bible.

The Pitfalls Seen on Ellen White’s Vision

Ellen White’s vision had made the early Sabbatarians think of the potentials pitfalls such as the rejection of the fulfilled prophecy on October 1844. They had also seen another pitfall the visions averted was the time setting but the visions did more than merely confirm agreed-upon doctrine. They also provided guidance for the developing Sabbatarian Adventists as they wove their way through the maze of potential disasters that surrounded them in the early 1840s. The clearest snapshot of Ellen White’s relation to the formation of Sabbatarian Adventist doctrine is in the following statement, “many of our people do not realize how firmly the foundation of our faith has been laid. My husband, Elder Joseph Bates, Father Pierce, Elder Edson, and others who were keen, noble, and true, were among those who, after passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the entire night, praying for light and studying the Word. Again and again, these brethren came together to study the Bible, in order that they might know its meaning, and be prepared to teach it with power. When they came to the point in the study where they said, “We can do nothing more,” the Spirit of the Lord would come upon me, I would be taken off in a vision, and a clear explanation of the passages we had been studying would be given me, with instruction as to how we were to labor and teach effectively. Thus light was given that helped us to understand the Scriptures in regard to Christ, His mission, and His priesthood. A line of truth extending from that time to time when we shall enter the city of God was made plain to me, and I gave to others the instruction that the Lord had given me.”

“During this whole time I could not understand the reasoning of the brethren. My mind was locked, as it were, and I could not comprehend the meaning of the Scriptures we were studying. This was one of the greatest sorrows of my life. I was in this condition of mind until all the principal points of our faith were made clear to our minds, in harmony with the Word of God. The brethren knew that when not in vision, I could not understand these matters, and they accepted as light direct from heaven the revelations given” (1SM 207).

The Sabbath Conferences

By 1848 the doctrinal framework of the denomination wa largely hammered out during a series of long weekends gatherings that we today call Bible conferences, but which in earlier times were generally known as Sabbath Conferences. The Sabbatarian leaders had agreed on a set of basic doctrines and they believed that they had a responsibility to share those beliefs with those Adventists still confused about what had taken place on October 1844. The purpose of the conferences was the “uniting (of) the brethren on the great truths connected with the message of the third angel” of Revelation 14:9-12 (RH, May 6, 1852).The very first series of Sabbatarian conferences ran from 1848 through 1850. During these conferences, Ellen White’s prophetic gift came into action and her role appears to have centered on bringing harmony of spirit and viewpoint when those present had reached a deadlock. But her role was essentially limited to passing on messages from God given in vision, rather than entering into dialog with those who were developing the framework of our doctrinal system.

The Role of the Visions in the Doctrinal Formations

What then are the roles of the visions in the doctrinal formation?

The function of the visions given at the conferences appears to have been

1. to correct the brethren if they were on the wrong track, or

2. to confirm and corroborate if they were on the right track, but

3. never to initiate doctrinal formulation.

The Spirit of God did not come upon her until those engaged in serious study and prayer had gone as far as they could; then the messages given through Ellen White tended either to correct (if the participants were going in a wrong direction) or to confirm and corroborate (if they were headed in the right direction); but there is no evidence that the visions were given to initiate doctrinal formulation.

Ellen White’s Authority

And how did Ellen White see her authority? She nevertheless saw herself as the counterpart of the Bible prophets in receiving God's messages and passing them on to His people. Since it was the same Holy Spirit, speaking in Bible times and again in modern times, those messages carried equal weight. They could not be ignored with impunity, either by critics who tried to dissect them, or by others who conveniently neglected or ignored them. She discussed five main points about her authority:

1. She disclaimed giving merely personal knowledge/opinion.

2. She claimed authority to define doctrinal truth.

3. She explained the "true" reason for opposition to her writings which is seldom uttered publicly is that she has written or said something that cuts across the lifestyle of the critic, perhaps in the area of diet or dress, reading matter, entertainment and amusement, stewardship, or Sabbath observance and the critic exhibits by his criticism "a lack of moral courage--a will, strengthened and controlled by the Spirit of God, to renounce hurtful habits."

4. She discussed the danger of doubt of Scripture and doubt of the writings of God's contemporary prophet.

5. She made an appeal not to take out all the force, all the point and power, from the Testimonies, and gave warning, "It is not the instrument whom you slight and insult, but God, who has spoken to you in these warnings and reproofs." "It is hardly possible for men to offer a greater insult to God than to despise and reject the instrumentalities that He has appointed to lead them."

Ellen White Pointed Toward Church Organization

One important area of Seventh-day Adventist development in the 1850s in which Ellen White played a crucial role was that of church organization. By and large the Millerite movement had been anti-organizational, a stance developed for several reasons. They believed that there was no more time to organize a church for the coming of Jesus would be very soon; their background in movements that opposed anything but the most meager form of church structure; and lastly, they were expelled from the organized denominations in 1843 and 1844. They thought that church organization was an inherent evil. For these sentiments, all of the post-Millerite groups found it almost impossible to organize into church bodies. But before the early 1860s, the Sabbatarian Adventist was able to form an adequate structure and that Ellen White and her husband would be the primary individuals behind the development of organization among those who formed the Seventh-day Adventist Church. In their wanting to work united with those believers on the Sabbatarian doctrinal platform, the Whites concluded it was important to have a “gospel order”. This was due to the disorder characterized so much post-MIllerite Adventism during the late 1840s and early 1850s. For this, Ellen White remarked, “I saw that everything in heaven was in perfect order. Said the angel, “Look ye; Christ is the head; move in order, move in order. Have a meaning to everything.” Said the angel, “Behold ye, and know how perfect, how beautiful the order in heaven; follow it”” (MS 11, 1850)

For the next four years, between 1850 and 1854, Sabbatarian Adventism grew rapidly as it gathered many disoriented believers in the Second Advent into its ranks. But it faced the problem of unqualified preachers meeting with adherents and the issue of church discipline for those believers out of harmony with the corporate body. Hence, she forcefully published an article saying, “The Lord has shown that gospel order has been too much feared and neglected. Formality should be shunned; but, in so doing, order should not be neglected. There is order in heaven. There was order in the church when Christ was upon the earth, and after His departure order was strictly observed among His disciples. And now in these last days, while God is bringing His children into the unity of the faith, there is more real need of order than ever before; for, as God unites His children, Satan ad his evil angels are very busy to prevent this unity and to destroy it” (EW 97).

Linking it to effective mission church, Ellen White tied church organization to the mission of the Sabbatarian Adventists. The Whites continued to face the opposition and struggle for church organization. They fought so hard that they finally triumped between 1861 and 1863. In 1863, the denominations’ General Conference was in place to tie the various churches and local conferences into a unified body – the Seventh-day Adventist Church. Ellen White continued to see functional church organization as a crucial element in the expansion of the church and the preaching of the gospel to all the earth.

Ellen White’s Counsel for Seventh-day Adventists

1. Counsel on healthful living

“I saw that it was sacred duty to attend to our health, and arouse others to their duty…We have a duty to speak, to come out against intemperance of every kind---intemperance in working, in eating, in drinking, and in drugging—and then point them to God’s great medicine, water, pure soft water, for diseases, for health, for cleanliness, and for luxury…I saw that we should not be silent upon the subject of health but should wake up our minds to the subject” (3SM 280). “The work God requires of us will not shut us away from caring for our health. The more perfect our health, the more perfect will be our labor” (3SM 279). This counsel was very important for it did much to change Adventist lifestyle, thereby improving the health of the Adventist membership over time. For Ellen White, health reform was not at the center of the Adventist message. Rather, it was to get people ready for Christ return.

2. Counsel on world mission

On December 1871, Ellen White had a vision that stimulated the growing concern of the Seventh-day Adventists toward world mission. She saw that the denomination was preaching “truths of vital importance” that were “to test the world”. Thus young Adventists should qualify themselves in “other languages, that God may use them as a medium to communicate His saving truth to those of other nations.” She asserted that “Missionaries are neede to go to other nations to preach the truth in a guarded, careful manner.” The Adventist “message of warning” was “to go to all nations.” “We have not one moment to lose. If we have been careless in this matter, it is high time we were now in earnest to redeem the time, lest the blood of souls be found on our garments” (LS 203-206). To help overcome the remaining Adventist opposition to foreign missions, Ellen White had an “impressive dream” wherein the “messenger” in her dream provided the following instruction for the procrastinating Adventist leaders: “You are entertaining too limited ideas of the work for this time…You must take care broader views…Your house is the world, to Oregon, to Europe, to Australia, to the islands of the sea, to all nations, tongues, and people.” She “was shown” that the church’s mission was far more extensive “than our people have imagined, or ever contemplated and planned.” As a result, Ellen White called for a larger faith to be expressed in action (LS 208-210)

3. Counsel on Education

By the early 1870s education was becoming important to the denomination for if the church was to send out missionaries, it would have to educate them somewhere. In 1872 Ellen White wrote and published “Proper Education”. It has been influential among Adventist educators because they have correctly perceived it as a mandate concerning the ideal nature of Adventist education. One of its important themes has been the need for “the physical, mental, moral, and religious education of children” (FE 15). “Proper Education” also played down the impractical bookish of the times, which fitted young people to be “educated dunces.” But it rejected the equation of ignorance with umility and spirituality. Ellen White held that “the truths of the divine word can be best appreaciated by an intellectual Christian. Christ can be best glorified by those who serve Him intelligently” (FE 44, 45).

The Bible and the Bible Only

Ellen White used the Reformation slogan "The Bible and the Bible Only". As she addressed the Sabbath school teachers in 1900, she instructed them to "leave the impression upon the mind that the Bible, and the Bible alone, is our rule of faith." And in the last book she wrote before her death in 1915 she admonished the church's ministers that "the words of the Bible, and the Bible alone, should be heard from the pulpit." These days, many people rallying call, "The Bible and the Bible Only," seem to infer a false dichotomy, an either/or situation which is patently invalid. Some Seventh-day Adventists say, "I cannot find the Seventh-day Adventist doctrine of the investigative judgment in the Bible." But other Seventh-day Adventist scholars, of equally impeccable academic pedigree, assert that they do find that doctrine in Scripture--in the prophecies of Daniel and Revelation, and in Jesus' parables of the wedding garment and the net.

Important Passages

1. "Quench not the Spirit" (1 Thessalonians 5:19).

2. "Despise not prophesyings" (vs. 20).

3. "Prove all things" (vs. 21).

4. "Hold fast that which is good" (1 Thessalonians 5:21).

In spite of all deceptions, the Lord will raise up men of keen perception, who will give these truths their proper place in the plan of God.

CONCLUSION

Ellen White has truly done her part. She received and communicate accurately, adequately, and reliably God's messages for His people. She prepared us for the last days of earth’s history. But much work is still left for us to be done. We have to continually do our mission for the return of Jesus Christ.

Bibliography

1. Knight, George Raymond. Meeting Ellen White: A fresh look at her life, writings, and major themes.USA.1996

2. Knight, George Raymond. Reading Ellen White: How to understand and apply her writings. USA.1997

3. Knight, George Raymond. Walking With Ellen White: Her everyday life as a wife, mother, and a friend. USA.1999