1844

[miz3]

I'm not sure if you've seen the official belief of the SDA church concerning the Investigative Judgment. I think it's a good place to start when discussing what Seventh-day Adventists believe about the Investigatie Judgment:

Quote:

24. Christ's Ministry in the Heavenly Sanctuary:

There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent.(Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

NOTE: Nothing is said that would suggest God learns anything from the Investigative Judgment.

FUNDAMENTAL BELIEF NUMBER TWENTY-FOUR

24. Christ's Ministry in the Heavenly Sanctuary:

There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

The first flaw in this doctrine is that it is diametrically opposed to Christ’s finished work on the Cross as stated by Paul in the Book of Romans (see chapter five mostly) and in his other Epistles.

Romans chapter five says that Jesus Christ “Justified” every single human that will exist on earth. That Justification is sufficient to save every human being. Jesus Christ Justified all these humans apart from anything those humans did or didn’t do. It is a “free gift”. No strings whatsoever in any way shape or form. No faith, no choice, no nothing, just a “free gift” from God and Jesus Christ to humans. You can read it in Romans chapter five.

The beginning of this doctrine asserts that Jesus Christ is in the “heavenly sanctuary” continuing to justify humans by forgiving them their sins. Romans chapter five say that this is not so. All sins were forgiven at the Cross. End of issue.

The idea of Christ “ministering in the heavenly Holy Place” comes from Ellen White. Whether Ellen White was the first to have this idea or not is not relevant. The fact that she asserts this idea is not Biblical yet because Ellen White says so SDA have it as their Doctrine. It is only because Ellen White interprets Scripture in this erroneous way that SDA believe this erroneous way also.

Second, the idea that Christ as High Priest entered the “Most Holy Place” in 1844 is also not Biblical. The fact the Ellen White is not the first to assert this does not make it a correct fact. However, Ellen White because of her Protestant training before being a SDA believed this erroneous fact she brought it to Adventism and formed it to make the SDA Church the special object of this assertion. It is because of Ellen White and not the Bible that SDA believe this doctrine of an 1844 Most Holy Place experience, the Investigative Judgment, the 2300 days, year/day applications (Numbers fourteen and Ezekiel four), 1844 as the beginning of the Day of Atonement, the cleansing of the Sanctuary, heavenly intelligences/earthly humans will judge if God is right/fair, etc.

The idea that the year/day is a general principle is not Biblical in spite of the two texts cited to show this. Those two texts were about specific incidents and never meant to be generalized. If we are going to generalize then we must generalize all “prophetic” time. To do this would be ludicrous. The thousand years of Revelation is a prophetic time period but we don’t say that each day of that period would be a year or 365 thousand years. No this concept is not Biblical in a general sense.

The idea that this doctrine exists comes from an idea perpetrated by Hiram Edson in his famous/infamous corn field experience. Ellen White ratified it and thus the doctrine was born. It is/was a face-saving way to erase the mistake of the disappointment and this group was desperate for any kind of answer and Hiram Edson gave them their excuse.

The investigative judgment is not found anywhere in Scripture either by implication or any direct means. SDA use the texts Ellen White uses as her interpretations of these texts. For example Daniel chapter seven does not speak about a pre-advent anything. It cites a judgment scene and that is it.

Ellen White/SDA take this judgment scene and blow it up into a concoction of pre-advent support for their “corn field” excuse.

Also nowhere in the Bible does it say anything about intelligences of other places viewing what is going on here on earth before the second coming. Nowhere does it say that such intelligences had any doubts about God and His Government. These are fantasies found in the minds of human thought and Ellen White ratified them by interpreting Scripture in this erroneous way because of her own Biblical upbringing in her pre-SDA days in Protestantism.

Nowhere does the Bible say that the Angels that did not go with satan had any doubts about God and His Kingdom. Again, this pure fantasy and Ellen White believed the Protestant view of these things and ratified it for the SDA Church.

The bottom line is that this doctrine in its entirety cannot be supported from the Bible and the Bible only. It is only the interpretations Ellen White puts on these texts that gives SDA their view of what these texts mean. It is her prophetic standing that gives credibility to such interpretations even though such interpretations were hatched long before there was an Ellen White. Such hatching views came from the imaginations of humans who were angry with the RCC/Pope and sought to paint such in the worst possible light.

The Biblical texts themselves do not support such fantasy views.

This also raises the question whether Ellen White actually got her views from God or from those who predated her in the Protestant world?

Certainly the most logical conclusion would be that Ellen White got such views and interpretations of Scripture from her Protestant predecessors either by training or by her vast reading habits. This would explain why she copied from others works to such a vast extent. It has been stated by some that forty to sixty percent of her writings (some may think even more than this) were just copies of others thoughts and writings.

This would leave very little left for her to have received direct from God. Yet SDA are constantly quoting Ellen White as if she were more than Scripture (in spite of their pleas/demials that they don’t do this, yet we judge their practice more than their words) and the last word in any dispute.

[John317]

There are quite a few good books that have been written explaining the answers to your questions regarding the Investigative Judgment. Have you ever attemped to find these and read them?

Two very good ones recently published are:

Bradley Williams' The Silencing of Satan The Gospel of the Investigative Judgment.

Marvin Moore's The Case For the Investigative Judgment.

You can get both books at the Adventist Book Center. If Williams' book is not in stock, you can order it there.

Originally Posted By: miz3

These are not Biblical Authority.

I give the titles of the books because they discuss and answer the very questions that are being asked on this thread.

If people want to study the topic in full, they could not do better than study those two books.

[John317]

... It has been stated by some that forty to sixty percent of her writings (some may think even more than this) were just copies of others thoughts and writings.

Please show valid documentation for these figures.

You say that "some state" and "some may think," but that is only a claim.

What is the testimony of people who studied her writings with a view to understanding how much of her work was the result of "borrowing"?

[miz3]

Originally Posted By: John317

There are quite a few good books that have been written explaining the answers to your questions regarding the Investigative Judgment. Have you ever attemped to find these and read them?

Two very good ones recently published are:

Bradley Williams' The Silencing of Satan The Gospel of the Investigative Judgment.

Marvin Moore's The Case For the Investigative Judgment.

You can get both books at the Adventist Book Center. If Williams' book is not in stock, you can order it there.

Originally Posted By: miz3

These are not Biblical Authority.

I give the titles of the books because they discuss and answer the very questions that are being asked on this thread.

If people want to study the topic in full, they could not do better than study those two books.

Do you recommend these books over what the Bible says about this subject?

[John317]

FUNDAMENTAL BELIEF NUMBER TWENTY-FOUR

24. Christ's Ministry in the Heavenly Sanctuary:

There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

The first flaw in this doctrine is that it is diametrically opposed to Christ’s finished work on the Cross as stated by Paul in the Book of Romans (see chapter five mostly) and in his other Epistles.

Show how the doctrine of the Investigative Judgment is diametrically opposed to Christ's finished work on the cross.

Quote the SDA beliefs and then quote the Bible passages that you think contradict the SDA belief.

Originally Posted By: miz3

Romans chapter five says that Jesus Christ Justified every single human that will exist on earth. That Justification is sufficient to save every human being. Jesus Christ Justified all these humans apart from anything those humans did or didn't do. It is a free gift. No strings whatsoever in any way shape or form. No faith, no choice, no nothing, just a free gift from God and Jesus Christ to humans. You can read it in Romans chapter five.

On the basis of what you've said here, do you believe all humans will be saved in God's eternal kingdom?

You appear to be saying that human choice plays no part in determining who will be saved and who will be lost. Is this what you're claiming? Do you believe you have any choice in the matter of your salvation? In other words, could you be lost if you made the wrong choices?

[John317]

There are quite a few good books that have been written explaining the answers to your questions regarding the Investigative Judgment. Have you ever attemped to find these and read them?

Two very good ones recently published are:

Bradley Williams' The Silencing of Satan The Gospel of the Investigative Judgment.

Marvin Moore's The Case For the Investigative Judgment. I give the titles of the books because they discuss and answer the very questions that are being asked on this thread.

If people want to study the topic in full, they could not do better than study those two books.

Originally Posted By: miz3

Do you recommend these books over what the Bible says about this subject?

They give the Bible evidence for the Investigative Judgment. If someone is interested in learning the Bible evidence for the belief, these two books would be a wonderful source.

[miz3]

Originally Posted By: miz3

... It has been stated by some that forty to sixty percent of her writings (some may think even more than this) were just copies of others thoughts and writings.

Please show valid documentation for these figures.

You say that "some state" and "some may think," but that is only a claim.

What is the testimony of people who studied her writings with a view to understanding how much of her work was the result of "borrowing"?

1. Did Ellen G. White Violate the

Copyright Laws of Her Day?

by Wayne Willey

Edited by Rolaant L. McKenzie

Many Seventh-day Adventists have responded to EGW's "borrowing" or copying material from other authors by stating, "What has not been established, however, is that her practice was unusual in the context of her time, especially among religious writers".

It was a common practice in the sub-culture of Adventism for Adventist writers to copy material from other writers without giving credit to the original writer.

Ellen White copied much of the material on the sanctuary in the 1884/1888 GREAT CONTROVERSY from Uriah Smith's 1877 book on THE SANCTUARY & ITS CLEANSING. Smith copied much of his material from J.N. Andrews 1853/1872 book THE SANCTUARY AND THE 2300 DAYS. Andrews had copied much of his material from Crosier's 1846 *Day Dawn* article which had been published in the *Review & Herald* in 1850. (I have photocopies of all these earlier works which were published by Leaves of Autumn Books, P.O. Box 440, Payson, AZ 85547.)

2. The Making of a Prophet

How Ellen White turned FICTION into "truth"

By Walter T. Rea

Adventist Currents, March 1987

Copyright ©1984 Mars Hill Publications Inc.

The central theme in a series of books by Theodore H. White about recent American presidents is that presidents are not so much born as they are made, by events, supporters, the media—but especially by the media.1

It might be argued similarly that the nineteenth-century prophets were not so much called as they were made, by events, true believ­ers, books—but especially, in the case of Ellen G. White, by the books. And that fact makes it all the more interesting to discover how the books that made the prophet were made.

During the last few years comparison studies undertaken by this author and others indicate that Mrs. White relied continually, and without credit, on the work of eighteenth-and nineteenth-century authors for the ideas, language, facts, and organization of her books.

A General Conference-sponsored study of this phenomenon was begun in 1980 under the direction of Dr. Fred Veltman, professor of religion at Pacific Union College. Veltman and his volunteers have compared…Desire of Ages with all the available published works that they could reasonably expect might contain sources for Mrs. White’s writing on the life of Christ…. Using a very conservative method of calculation, Veltman has documented source material that accounts for 34 percent of the fifteen chapters from Desire of Ages that he randomly chose for scrutiny.

More interesting than this 34 percent figure, however, is the kind of source Veltman discovered Ellen White sometimes used: fiction!

One of the Desire of Ages chapters Veltman included in his study concerns John the Baptist and the Wedding Feast at Cana. In a forerunner to Desire of Ages, volume two of Spirit of Prophecy, the following two paragraphs are included:

Rumors had reached Mary concerning her son and his suf­ferings. John, one of the new disciples, had searched for Christ and had found him in his humiliation, emaciated, and bearing the marks of great physical and mental distress. Jesus, unwilling that John should witness his humiliation, had gently yet firmly dismissed him from his presence. He wished to be alone; no human eye must behold his agony, no human heart be called out in sympathy with his distress.

The disciple had sought Mary in her home and related to her the incidents of this meeting with Jesus, as well as the event of his baptism, when the voice of God was heard in acknowledgment of his Son, and the prophet John had pointed to Christ, saying, “Behold the Lamb of God which taketh away the sin of the world.”3

In the later Desire of Ages these two fanciful paragraphs were omitted. Perhaps the more mature Ellen White, or her “book­maker,” Marian Davis, recognized that scripture does not give authority to such thoughts or expressions. But one author had, an author whose work was in Mrs. White’s library—the Reverend J.H. Ingraham, a writer of spiritual fiction.

In his volume entitled The Prince of the House of David, first copyrighted in 1859, Ingraham had fictionalized the very thoughts just quoted from The Spirit of Prophecy that were excluded later from The Desire of Ages.4

In his preface Ingraham wrote:

The letters comprising the present volume were written for the purpose of presenting, perhaps, in a new aspect, and from a new point of view, the advent of the son of Mary, Christ the Lord, . . .

Adina, the writer, a Jewess, is assumed to have been a resident of Jerusalem during the last four years of our Saviour’s life, and to have written to Alexandria, to her father, numer­ous letters, describing all events of interest, and especially giving a minute narrative of the wonderful events of the life of Christ,. . .(emphasis supplied)5

How strange that Ellen White should be inspired to use acknowl­edged fiction on the life of Christ. How odd that she and/or her helpers were inspired later to leave it out. This phenomenon is even more curious in the context of what Mrs. White had to say about fiction:

It is often urged that in order to win the youth from sensa­tional or worthless literature, we should supply them with a better class of fiction.... The only safety for the inebriate, and the only safeguard for the temperate man, is total absti­nence. For the lover of fiction the same rule holds true. Total abstinence is his only safety.6

But it was not just fiction that Ellen White wrote against. She also denigrated the very kinds of books that burdened the shelves of her own library and on which she depended so heavily for her published and unpublished works.

As a preparation for Christian work, many think it essen­tial to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborous study of the opinions of men tends to the enfeebling of their ministry... As I see libraries filled with ponderous volumes of his­torical and theological lore, I think, Why spend money for that which is not bread.7

It was Mrs. White’s unacknowledged use of the fictions, fantasies, suppositions, and conjectures of others—a lifetime practice that her son, Willie, called her“habit”—that gave naive readers the impression that God was regularly providing her insights that others never had.8

Here are several examples of this “habit,” beginning with an example from her own husband. James White had written this in Life Incidents:

They flocked in from the neighboring towns; a revival commenced, and it was said that in thirteen families all but two persons were hopefully converted... I am of the opinion that not less than one hundred persons...are brought to believe.... (emphasis supplied)9

Ellen White makes what husband James reported as hearsay and opinion fact:

His first lecture was followed by a religious awakening in which thirteen entire families, with the exception of two persons, were converted.10

The conjecture of Daniel March:

There are more listeners in the public assembly than can be seen by the speaker’s eye.... We have only to turn to the sacred record to learn that these high and mighty ones, whose home is in some far distant world, have borne an active part both in the common and in the great events of this world.... They have taken the form of men, and shown themselves to human eyes, and spoken aloud in the languages of earth.... talking with men under the shadows of trees and tents and temple roofs,...

And these celestial visitants have come from their far distant homes to take part in the affairs of men. They have shown themselves better acquainted with human history and better able to do our work than we ourselves.11

March’s conjecture made fact by White:

In the form of men, angels are often in the assemblies of the righteous;...

Though the rulers of this world know it not, yet often in their councils angels have been spokesmen. Human eyes have looked upon them; human ears have listened to their appeals; ...In the council hall and the court of justice these heavenly messengers have shown an intimate acquaintance with human history; they have proved themselves better able to lead the cause of the oppressed than were their ablest and most eloquent defenders... Celestial beings have taken an active part in the affairs of men.12

The guesswork of Conybeare and Howson:

If we consider these words as an outburst of natural indignation, we cannot severely blame them, ... If we regard them as a prophetic denunciation, they were terribly fulfilled, when this hypocritical president of the Sanhedrin was mur­dered by the assassins in the Jewish war.13

Coneybeare and Howson’s guesswork was reified by one who we have been told was privileged to see it all in vision:

These words were not an outburst of passion... Paul uttered a prophetic denunciation.... The judgment pronounced by the apostle was terribly fulfilled when the iniquitous and hypocritical high priest was murdered by assassins in the Jewish war.14

Reverend Frederic Farrar wrote cautiously:

. . . Julius, who can hardly have been absent from the brilliant throng who had listened to Paul’s address before Agrippa,..15

Ellen White adjusted Farrar’s caution to her liking:

Here Julius, the centurion who had listened to the Apos­tle’s address before Agrippa,...16

Farrar again is tentative:

There were no means of cooking; no fires could be lighted; the caboose and utensils must long ago have been washed overboard; the provisions had probably been spoiled and sodden....(emphasis supplied)17

Again, Mrs. White throws Farrar’s caution to the wind:

...the utensils had been washed overboard, and most of the provisions were water-soaked and spoiled.18

Some church leaders and a few laymen have known since the turn of the century that Mrs. White, in the book Sketches from the Life of Paul, depended considerably on two similar books, one by Conybeare and Howson and one by Bishop Farrar. What they did not know, however, was that her chapter 27, “Caesar’s Household,” was taken entirely from a published sermon of the same title written by the English cleric Henry Melvill.19

Melvill’s assumptions and speculations became, through Mrs. White’s claims, the words of the Holy Spirit. But there is no substantive point in the entire chapter that had not already come to Melvill before her.

The thoughtful guesswork of other uncredited authors pervades Ellen White’s most appreciated works—contributing unwittingly to the making of this prophet. Here is one such contribution from William Hannah:

They were practised hands that navigated this boat, who knew well the lake in all its moods, not open to unreasonable fear; but now fear comes upon them, and they are ready to give up all hope. Where all this while is he at whose bidding they had embarked? They had been too busy for the time with the urgent work required by the sudden squall, to think of him; the mantle of the night’s thick darkness may have hidden him from their view. (emphasis supplied)20

This is how Ellen White used his contribution in Desire of Ages:

Those hardy fishermen had spent their lives upon the lake, and had guided their craft safely through many a storm; but now their strength and skill availed nothing. They were helpless in the grasp of the temptest, and hope failed them.... they remembered at whose command they had set out to cross the sea.... But the dense darkness hid Him from their sight. (emphasis supplied)21

It would require books to produce all the instances of Ellen White’s unacknowledged source usage represented as special inspi­ration. But church leaders exhibit no shame for their continuing efforts toward the making and maintaining of the prophet; even though it has become increasingly obvious that the Seventh-day Adventist church made Sister White as much as Sister White made the Seventh-day Adventist church.

FOOTNOTES:

1. White, Theodore H., The Making of the President (New York: Atheneum Publishers, 1960, 1964, 1968, 1972).

2. Adventist Review, General Conference Bulletin no. 9, July 11, 1985, p. 18.

3. White, Ellen G., The Spirit of Prophecy, Vol. 2 (Battle Creek: Steam Press, 1877), pp. 99, 100.

4. Ingraham, JIH., The Prince of the House of David (Boston: Roberts Brothers, Publisher, 1890), pp. 156—159.

5. Ingraham, The Prince of the Ho use, preface, pp. ix, x.

6. White, Ellen G., Ministry of Healing (Mountain View: Pacific Press, 1905), p. 446.

7. White, Ministry of Healing, p. 441.

8. White, Ellen G., Selected Messages, Vol. III (Washington, D.C.: Review & Herald Publishing Association, 1980), appendix C, p. 460.

9. White, James, Life Incidents (Battle Creek: Steam Press, 1868), pp. 62, 63.

10. White, Ellen G., The Great Controversy (Mountain View: Pacific Press, 1911), p. 331.

11. March, Daniel, Night Scenes in the Bible (Philadelphia: Zeigler and McCurdy, 1868—1870), pp. 452, 453.

12. White, Great Controversy, pp 631, 632.

13. Conybeare, WI, Howson, IS., The Life and Epistles of St. Paul (New York: Crowell, 1852), p. 590.

14. White, Ellen G., Sketches from the Life of Paul (Mountain View: Pacific Press, 1883) p. 222.

15. Farrar, Frederic W, The Life and Works of St. Paul (New York: E.P. Dut­ton & Co., 1874), p. 563.

16. White, Sketches from the Life of Paul, p. 222.

17. Farrar, The Life and Works of St. Paul, p. 569.

18. White, Sketches from the Life of Paul, p. 266.

19. Melvill, Henry, Sermons (New York: Stanford & Swords, 1844), pp. 466-476.

20. Hanna, William, The Life of Christ (New York: American Tract Society, 1863), p. 262.

21. White, Ellen G., Desire of Ages (Mountain View: Pacific Press, 1898), p. 334.

3. Conservative figure which actually means that the number is truly much higher.

In addition Ellen White used extensively what others wrote as if it were her own.

[miz3]

There is more:

Is Mrs. E.G. White a Plagiarist?

Healdsburg Enterprise

March 20, 1889

Editor's Note: This article appeared in the Healdsburg California newspaper in 1889. It is remarkable not so much for proving Ellen White to be a plagiarist, but for the fact that even back in the 1880s, when some would lead us believe plagiarism was more accepted, we find Mrs. White condemned in a public forum for plagiarism. Also remarkable is Adventist leader Healey's comments about Mrs. White not reading widely and receiving her quotes from her visions. Enjoy...

Webster defines Plagiarist as follows:

"One that purloins the writings of another and puts them off as his own"

Plagiarism, according to the same authority, is:

"The act of purloining another man's literary works, or introducing passages from another man's writings and putting them off as one's own; literary theft. (Swift)" Italics our own.

We desire in this article to compare a few extracts from the following books: "History of the Sabbath," (Andrews); "Life of Wm. Miller," (White); "History of the Waldenses," (Wylie); "The Sanctuary" (Smith) and "History of the Reformation" (D'Aubigne), with corresponding extracts from Mrs. White's "Great Controversy," Vol. IV, in order to see if Mrs. White has "introduced passages from another man's writings and put them off as her own." If she has done this, then, according to Webster, Mrs. White is a plagiarist, a literary thief.

We do not claim that the following comparison is by any means complete, time and space have only permitted a partial examination; we doubt not that further search would reveal much more of the same character:

Great Controversy The Sanctuary

On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this offering, and sprinkled it upon the mercy-seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself, and bore them from the sanctuary. Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people. Such was the service performed "unto the example and shadow of heavenly things." And what was done in type in the ministration of the earthly sanctuary, is done in reality in the ministration of the heavenly sanctuary. {GC88 420.1} On the day of atonement the priest, taking an offering from the people, appeared with the blood of this general offering for the people, and sprinkled it upon the mercy-seat directly over the law, to make full satisfaction for its claims. Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus transferring them from himself to the goat. The goat then bore them away, and they perished. . . . This was performed says Paul "unto the example and shadow of heavenly things." From this service, we are therefore, to reason concerning and cleansing of the sanctuary in heaven... (pp. 212-213)

Compare also pages 258-47, 263-202, 263-203, 263-204, 264-209, 264-210, 265-211.

Spirit of Prophecy IV History Waldenses

It was a law among them that all who entered the ministry should, before taking charge of a church at home, serve three years in the missionary field. As the hands of the men of God were laid upon their heads, the youth saw before them, not the prospect of earthly wealth or glory, but possibly a martyr's fate. The missionaries began their labors in the plains and valleys at the foot of their own mountains, going forth two and two, as Jesus sent out his disciples. ...they concealed their real character under the guise of some secular profession, most commonly that of merchants or peddlers. They offered for sale silks, jewelry, and other valuable articles, and were received as merchants where they would have been repulsed as missionaries. All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems. They carried about with them portions of the Holy Scriptures concealed in their clothing or merchandise, and whenever they could do so with safety, they called the attention of the inmates of the dwelling to these manuscripts. When they saw that an interest was awakened, they left some portion with them as a gift. (p. 76) It was an old law among them that all who took orders in their church should, before being eligible for a home charge, serve three years in a mission field. The youth on whose head the assembled barbes laid their hands saw the prospect not of rich beneficence but possible martyrdom. The ocean they did not cross. Their mission field was [unreadable] that lay outspread at the foot of their own mountains. They went forth two and two concealing their real character under guise of a secular profession, most commonly that of merchants or peddlers. They carried silks, jewelry, and other articles at that time not easily purchasable save at distant markets, and they were welcomed as merchants where they would have been spurned as missionaries. They took care to carry with them concealed among their wares or about their persons portions of the Word of God, their own translations. [unreadable] commonly, and to this they would draw the attention of the inmates. When they saw a desire to possess it they would freely make a gift of it where the means of purchase were absent. (pp. 15-16)

Compare also the following pages, 70-3, 75-15, 77-16, 83-27, 83-28.

Spirit of Prophecy IV Life of Miller

He found in his former belief no assurance of happiness beyond the grave. The future was dark and gloomy. {4SP 202}

He was not then prepared to answer them; but he reasoned, that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for man's instruction, it must be adapted to his understanding. {4SP 204}

Endeavoring to lay aside all preconceived opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of the marginal references and the concordance. He pursued his study in a regular and methodical manner; beginning with Genesis, and reading verse by verse, he proceeded no faster than the meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure, it was his custom to compare it with every other text which seemed to have any reference to the matter under consideration. Every word was permitted to have its proper bearing upon the subject of the text, and if his view of it harmonized with every collateral passage, it ceased to be a difficulty. {4SP 205}

He found that his former views gave him no assurance of happiness beyond the present life. Beyond the grave, all was dark and gloomy. (p. 12)

He was not then prepared to answer them; but he reasoned that if the Bible is a revelation from God, it must be consistent with itself; and that as it was given for man's instruction, it must be adapted to his understanding. (p. 46)

He laid aside all commentaries and used the [unreadable] references and his concordance as his only helps. (pp. 46-47)

I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded as to leave me free from embarrassment respecting any mysticisms or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and, by the help of Cruden, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then, by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. (pp. 47-48)

Parts of the following pages are also strikingly similar: 206-65, 206-66-7, 207-68, 207-72, 207-73.

As the passages in the "Great Controversy," Vol. IV and Andrews' "History of the Sabbath" have already been published it is not necessary to quote them again, so we simply give the pages: Compare pages: 57-369, 186-459, 181-480, 181-481-2, 183-494, 183-4-493-4, 184-494, 184-497, 183-497, 185-498 [several lines unreadable]

Spirit of Prophecy IV D'Aubigne's History

Many called to mind the scene of our Saviour's trial, when Annas and Caiaphas, before the judgment-seat of Pilate, demanded the death of him "that perverted the people." {4SP 121}

The majority of the assembly were ready to sacrifice Luther... {4SP 123}

Many were reminded of Annas and Caiaphas going to Pilate's judgment-seat, and calling for the death of "this fellow who perverted the nation." (p. 225)

The majority of the princes were ready to sacrifice Luther... (p. 227)

Compare also the following pages: 91-30, 95-51, 96-54 (two passages), 99-67 (three passages), 121-220, 127-236, 127-239, 128-239, 128-240, 129-240, 129-241, 130-241, 131-243 (two passages), 132-244, 133-244-5 (two passages), 134-245, 135-245, 135-6-246, 188-247 (three passages), 130-249, 141-255, 141-256, 142-256, 144-310-11, 144-312, 142-312, 142-313, 142-314.

Elder Healey stated to the Committee that Mrs. White is not a reading woman--reads her bible to some extent, but little else. We would ask the observant reader to notice that, with unimportant exceptions, these passages quoted by Mrs. White are given in the same general, if not the exact order, in which they occur in the writings of the original authors. Her thoughts follow consecutively the thoughts of the authors. Witness: "Great Controversy" pages 202-3, 204, 205, 206, 207 with "Life of Miller" pages 42, 46, 47, 48, 65, 66, 68, 72 and 73. Frequently her words are exactly the same. Witness the following:

Spirit of Prophecy IV D'Aubigne's History

This bull invited all Catholics to take up the cross against the heretics. In order to stimulate them in this cruel work, it absolved them from all ecclesiastical pains and penalties, it released all who joined the crusade from any oaths they might have taken; it legalized their title to any property which they might have illegally acquired, and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property. {4SP 83} This bull invited all Catholics to take up the cross against the heretics: and to stimulate them in this pious work, it absolved from all ecclesiastical pains and penalties, general and particulars; it released all who joined the crusade from any oaths they might have taken; it legitimized their title to any property they might have illegally acquired; and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property. (p. 28)

Eld. Healy would have the Committee believe that she is not a reading woman. And also asked them to believe that the historic facts and even the quotations are given her in vision without depending on the ordinary sources of information!!

Observe that Wylie gives due credit when he quotes the papal bull and that Mrs. White does not. It certainly is noteworthy, to say the least, that Wylie, an uninspired writer, should be more honest in this particular than Mrs. White, who claims that all historic facts and even the quotations are given her in vision. Probably an instance of defective vision!

Now we ask, Would not any literary critic judging from the quotations adduced and a comparison of the passages indicated from the quotations indicated, conclude that Mrs. White in writing her "Great Controversy," Vol. IV had before her the open books and from them took both ideas and words? We ask the candid reader if we have sustained our position. Does she not stand convicted of "introducing passages from another man's writings and putting them as her own"? If so, we have proved the point at issue, and according to Webster, Mrs. White is a plagiarist, a literary thief.

[Kevin H]

In addition to the books John recommended I also wish to recommend the 3 chapters in the original, yellow and black covered, "Sanctuary and the Atonement" by the Biblical Research. The chapters are: The Mighty Opposites: The Atonement in the writings of Ellen G. White" parts 1 and 2, and "We Must All Appear: The Investigative Judgment in the Writings of Ellen G. White" Have you had a chance to read these yet John? ... I would like to encourage everyone ... to include these 3 chapters in your study, whether you want to understand it better, or if you want to attack it from a different perspective than to attack it from the position of ignorance. There are some of our church leaders who said that they never understood the Investigative Judgment until they read those 3 chapters. But since they are not traditional Adventism it was edited out of the later printings which wanted to have more ATS approved ideas. Yes it's only 3 chapters, not even a whole book, but it's amazing how critics are terrified that they might learn something if they look at those few pages.

But Miz3. I don't believe in the investigative judgment that you are picturing as the doctrine. I'm sad that you would not take the time to read those chapters and have your thoughts challenged and to see a new perspective on the doctrine. It is a lot easier to discuss a subject when we understand what each other is talking about, but you are talking about something that I do not believe in and trying to cram you ideas down the throat of every Adventist who believes in the Investigative Judgment.

[John317]

FUNDAMENTAL BELIEF NUMBER TWENTY-FOUR

24. Christ's Ministry in the Heavenly Sanctuary:

There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

...The beginning of this doctrine asserts that Jesus Christ is in the heavenly sanctuary continuing to justify humans by forgiving them their sins. Romans chapter five say that this is not so. All sins were forgiven at the Cross. End of issue.

Are you denying that Jesus forgives people today? Do you ever ask Jesus for forgiveness for your sins?

Are you saying that no one has been justified since the cross?

Can you show where the Bible clearly teaches that every individual who will ever live has already been justified?

[John317]

In addition to the books John recommended I also wish to recommend the 3 chapters in the original, yellow and black covered, "Sanctuary and the Atonement" by the Biblical Research. The chapters are: The Mighty Opposites: The Atonement in the writings of Ellen G. White" parts 1 and 2, and "We Must All Appear: The Investigative Judgment in the Writings of Ellen G. White" Have you had a chance to read these yet John? ...

Yes, I agree-- those are excellent chapters. Actually, the entire book is a great source.

. . .

[miz3]

Here is more:

E.G. White’s Literary Work: An Update

Ron Graybill, Associate Secretary, Ellen G. White Estate

An edited and annotated transcript of a tape recording of presentations made in the morning worship services at the General Conference of Seventh-day Adventists, Nov. 15-19, 1981

In closing, let me read a summary of statements that I think capsulize [sic] what we know at this point about the scope and the nature of Ellen White’s literary borrowing.

Mrs. White read carefully and extensively in the books and articles written by conservative Protestant religious figures of her time. She had several favorite authors. She made use of a number of books from each of them. She also drew materials from a wide range of other books and articles. Thus, we can say that she read more widely in non-Adventist sources and made more extensive use of those sources then we had previously understood. And as I pointed out, we still have some of these books in the Ellen G. White library.

Next, Mrs. White borrowed not only the words and phrases used by these authors, but in some cases, followed the outline of their expositions and drew from [their] facts, illustrations, thoughts, and concepts.

The material borrowed by Mrs. White included historical, geographical, and chronological information, as well as devotional material, theological concepts—we saw some of those in the material that we presented from Melvill—and scriptural and prophetic expositions. She also employed extra-Biblical comments on the lives of various Biblical characters, often turning the speculations and conjectures of her sources into statements of positive fact. Sometimes similar use was made of their comments on the thoughts and activities of supernatural beings, that is, God, Satan, and their respective angels.

These borrowings—now we’re going to talk about Mrs. White’s books as a whole and which of them involved borrowings—these borrowings occurred not only in the historical sections of the Great Controversy, but also in its prophetic sections. They appear in descriptions of the content of specific visions given to Mrs. White. It would be unwise at this point to assert that there is any particular book written by Mrs. White or any type of writing from her pen in which literary borrowing will not be found.

In cases where we have Mrs. White’s handwritten draft of something she borrowed, this handwritten version is usually closer to the literary source than is the published version which followed. This difference should generally be attributed to the work of Ellen White’s literary assistants in editing her material for publication—a work that she approved. There are also times when Mrs. White uses a borrowed idea on several different occasions herself, using slightly different words each time.

Many of the beautifully expressed thoughts, that is, many of the literary gems found in Mrs. White’s writings were borrowed from other authors. This fact, together with the knowledge that her writings were polished by literary assistants, leads us to avoid the suggestion that the literary beauty of her writings is an evidence of her divine inspiration.

It is impossible at this time to say what percentage of Mrs. White’s writings involve borrowed material. This is so because only a fraction of the many books she owned and read have been examined. The borrowings range from vaguely similar thoughts and verbal echoes to very close and continuous borrowing of long phrases and nearly complete sentences. Verbatim borrowing of complete sentences is extremely rare, but in portions of Ellen White’s writings where borrowing has been noticed, close paraphrasing is very common. Another reason why it is difficult to say what percentage of Mrs. White’s writings involved borrowed material is that much of what Mrs. White wrote first appeared in letters, later in articles, and finally in books. This means that there is a great deal of repetition of the same or similar material. Because of this repetition it is difficult to say how much writing Mrs. White actually did, and thus impossible to say with statistical precision what percentage of the total might involve borrowing from other authors.

That summarizes what we know at this point.

[miz3]

It appears that the copying was most extensive:

The Paraphrasing Prophet

By Walter Rea, 2005

Warren Johns, Ellen G. White Estate

Official Statement Ellen White's Claims

"Evidence for literary borrowing can be substantiated in virtually all nine volumes of the (1) Testimonies for the Church, in her (2) Review and Herald and Signs of the Times articles, and in (3) all of the books published during her lifetime. The only exception may be Early Writings. At this time I am not aware of any significant literary borrowing in that work, but it would not be surprising if it should come to light"1 "I have my work to do, to meet the misconceptions of those who suppose themselves able to say what is testimony from God and what is human production. . . . Those who have helped souls to feel at liberty to specify what is of God in the Testimonies and what are the uninspired words of Sister White, will find that they were helping the devil in his work of deception."2

"I am glad that you are having success in selling my books for thus you are giving to the world the light that God has given me. These books contain clear, straight, unalterable truth, and they should certainly be appreciated. The instruction they contain is not of human production."3

James's White's claim for Ellen White:

"In her published works there are many things set forth which cannot be found in the writings of others, that are new to the most intelligent readers and hearers. And if they are not found in print...from what source has she received the new and rich thoughts which are to be found in her writings... She could not have learned them from books, from the fact that they do not contain such thoughts... The Spirit of God has revealed to her..."4

Arthur White's claim for Ellen White:

"In this broader field of writing, from which there seemed to be no respite, she was impelled to bear testimony to what was revealed to her in scores and hundreds of visions through 70 years of her ministry. In writing these messages of instruction, counsel, encouragement, and correction, she sought no human source of information and was not influenced by those about her. In all her works, we see her moving under the bidding and guidance of the Spirit of God."5

Contrast the statements of James and Arthur White with this recent statement from the Ellen G. White Estate's Warren John:

"Ellen White was unusually well read in the light of the amount of formal eduction she received. The ground covered in her reading amounted to several hundred books perhaps covering several tens of thousands of pages...Ellen White incorporated a wealth of material from that which she read into what she wrote. Without saying how extensive it is, we can conclude at this time that she made an extensive use of sources in order to convey the unique truths and the pointed messages needed by God's Church..."6

Ellen White's claim:

"I have not been in the habit of reading any doctrinal articles in the paper, that my mind should not have any understanding of anyone's ideas and views, and that not a mold of any man's theories should have any connection with that which I write."7

Ellen White Borrowed for Volume 3 of Spiritual Gifts

Ellen White's description of how earthquakes were formed after the flood8, according to Warren Johns, was borrowed from other sources:

"In the 1915 inventory [of Ellen White's library of books] is listed an entry, 'Earthquakes, Bound collection of pamphlets on.' This particular collection, which has no author or date indicated, is the most likely source for Ellen White's statements on earthquakes and volcanic phenomena."9

In the preface to Spiritual Gifts, vol. 3, Ellen White stated:

"In presenting this, my third little volume, to the public, I am comforted with the conviction that the Lord has made me His humble servant in shedding some rays of precious light upon the past..."10

According to Dr. Ronald Graybill, former Associate Secretary of the Ellen G. White Estate:

"Mrs. White borrowed not only the words and phrases used by these authors, but in some cases followed the outline of their expositions and drew from them facts, illustrations, thoughts, and concepts."11

Dr. Graybill also noted:

"These borrowings occured not only in the historical sections of The Great Controversy but also in its prophetic sections. They appear throughout the Conflict of the Ages and in the Testimonies for the Church as well as other Ellen White books. They occur in letters and specific testimonies to individuals. They appear in descriptions of the content of specific visions given to Mrs. White. It would be unwise at this point to assert that there is any particular book written by Mrs. White or any type of writing from her pen in which literary borrowing will not be found.

"In cases where we have Mrs. White's handwritten draft of something she borrowed, this handwritten draft is usually closer to the literary source than is the published version which followed. This difference should generally be attributed to the work of Ellen White's literary assistants in editing her material for publication--a work that she approved.

"Many of the beautifully expressed thoughts, that is, many of the literary gems found in Mrs. White’s writings were borrowed from other authors. This fact, together with the knowledge that her writings were polished by literary assistants, leads us to avoid the suggestion that the literary beauty of her writings is an evidence of her divine inspiration."12

In spite of the mounting evidence from the Ellen G. White Estate regarding Ellen White's literary borrowing practices, she herself warned the Church:

"They [Adventist ministers] profess to be teachers of the word, but they sadly neglect to search the Scriptures for themselves. They are content to use the arguments which are prepared in pamphlets and books, and which others have labored earnestly to search out; but they are not willing to tax their minds to study them out for themselves. In order to make full proof of their ministry, those who open the word of God to others should search the Scriptures diligently. They should not be content to use other men's thoughts, but should dig for truth as for hid treasures. While it is perfectly right to gather ideas from other minds, they should not be satisfied to take those ideas and repeat them in a poll-parrot manner. Make these ideas your own, brethren; frame the arguments yourselves, from your own study and research. Do not borrow the productions of other men's brains and pens, and recite them as a lesson; but make the most of the talents, the brain power, that God has given you."13

In 1905, when Dr. David Paulson asked permission to publish some selections from Ellen G. White's writings for his publication "Life Boat", permission was granted; however, only on the condition Ellen G. White be given full credit. Responding to Dr. Paulson's request, Mrs. White's son, Willie C. White, Secretary of the Ellen G. White Estate, stated:

"Mother instructs me to say to you that you may be free to select from her writings short articles for the Life Boat. Or you may make extracts from these MSS and from similar writings, in your articles, in each case giving the proper credit."14

"Dear daughter [in-law] Mary: This week we shall commence to live in the new house. ... Send books, red-covered Jewish Antiquities and the Bible Dictionary. Is Night Scenes of the Bible there? If so, send it."15

Plagiarized from Daniel March

I have now finished a line-by-line comparison, page-by-page, and chapter-by-chapter, of Ellen White's five books of the Conflict of the Ages series, as well as other material she was supposed to have written. Using the books and material that have been acknowledged and are available from her library, this study will show by using only one author (Daniel March) how extensive her paraphrasing was in all of her writings.

Daniel March, Night Scenes in the Bible, 1868 Ellen G. White Books

Pages 201-220 Selected Mesages, book 1, pp. 27-28

Page 363 Spirit of Prophecy, vol. 4, pp. 343-344

Page 313 Desire of Ages, p. 83

Pages 459-460 Acts of the Apostles, p. 146

Pages 193-198 Prophets and Kings, pp. 119-120

Pages 200-207 Prophets and Kings, pp. 121-128

Pages 208-216 Prophets and Kings, pp. 143-165

Pages 292-299 Prophets and Kings, pp. 523-531

Page 255 Messages to Young People, p. 103

Page 336 Thoughts from the Mount of Blessing, p. 44

Pages 25-42 Patriarchs and Prophets, pp. 156-179

Pages 47-55 Patriarchs and Prophets, pp. 147-155

Pages 85-102 Patriarchs and Prophets, pp. 195-203

Pages 105-127 Patriarchs and Prophets, pp. 281-290

Pages 127-144 Patriarchs and Prophets, pp. 283-290

Pages 147-164 Patriarchs and Prophets, pp. 675-682

Pages 165-186 Patriarchs and Prophets, pp. 727-745

Pages 189-222 Prophets and Kings, pp. 143-176

Pages 225-244 Prophets and Kings, pp. 265-272

Pages 285-302 Prophets and Kings, pp. 522-538

Pages 343-360 Desire of Ages, pp. 377-382

Pages 363-374 Desire of Ages, pp. 447-454

Pages 377-394 Desire of Ages, pp. 673-694

Pages 397-410 Desire of Ages, pp. 685-697

Pages 413-430 Desire of Ages, pp. 795-808

Pages 433-448 Desire of Ages, pp. 809-817

Pages 451-466 Acts of the Apostles, pp. 146-148

Pages 469-488 Acts of the Apostles, pp. 214-217, 231

Pages 491-508 Acts of the Apostles, pp. 442-445

ONE EXAMPLE

Daniel March, Night Scenes in the Bible,

pp. 201-202, 1868 Ellen White, Selected Messages Book 1, p. 28

We must not defer our obedience till every shadow of uncertainty and every possibility of mistake is removed. The doubt that demands perfect knowledge will never yield to faith, for faith rests upon probability, not demonstration. ... We must obey the voice of duty when there are many other voices crying against it, and it requires earnest heed to distinguish the one which speaks for God. If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed, you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God.

NOTES

1. Warren Johns, Ellen G. White Estate, Ellen G. White, Literary Dependence, and Science, p. 2.

2. Ellen White, Selected Messages Book 3, p. 70.

3. Ellen White, letter 339, 1904. Editor's Note: This letter has not (as of September 10, 2005) been released to the public by the Ellen G. White Estate.

4. James White, Life Sketches, pp. 328-329, 1880 edition. Written one year prior to James White's death, but borrowed from Joseph Smith's apostle, John Taylor, who used nearly identical phrasing one year before, in 1879, to describe the Mormon prophet, Joseph Smith's work.

5. Arthur White, "Inspiration and the EGW Writings", Review and Herald, 1978, p. 39.

6. Warren Johns, pp. 12,13.

7. Ellen White, letter 37, 1887.

8. Passage on earthquakes is found in Spiritual Gifts, vol. 3, pp. 79-83.

9. Warren Johns, page not given.

10. Ellen White, Spiritual Gifts, vol. 3, page v.

11. Dr. Ronald Graybill, "Ellen G. White's Work - An Update", taken from an edited and annotated transcript of a tape recording of presentations made in the morning worship services at the General Conference of Seventh-day Adventists, Nov. 15-19, 1981. Emphasis supplied.

12. Ibid.

13. Ellen White, Advent Review and Sabbath Herald, April 6, 1886.

14. Willie C. White, letter to Dr. David Paulson, Feb. 15, 1905.

15. Ellen G. White, Letter 60, 1878, p. 1.

[miz3]

It seems the more we look the more extensive the copying gets. Maybe forty to sixty percent is conservative.

It appears that vast portions of The Conflict Series and their predecessors were almost totally copied.

The White Lie!

Chapter 5: That High shelf

by Walter Rea

Patriarchs and Prophets

Historical note: J. N. Andrews had taken a copy of Paradise Lost to Ellen White when he recognized that her account of the "Great controversy" was similar to that of John Milton in his epic poem of 1667. According to Arthur L. White, she had put it up on a " high shelf " and not read it....

Well it appears that Ellen reached for that "high shelf" quite often!

The years of 1860 through the 1880 s were busy years for Ellen and her staff. Perhaps remembering the book given to her by J.N. Andrews, she got Paradise Lost down from that "high shelf" and went to work on her vision of the great controversy-which was to become the theme of not only one book but the entire four volumes of The Spirit of Prophecy ( predecessor of the Conflict of the Ages Series). 1

John Milton's Paradise Lost was a great help to her. His ideas of the fight for justice in the courts above, as well as some of his very words, were woven into a fabric so vivid that even today some people have nightmares reading it. Ellen's story expands the Milton poem and takes m not only the war in heaven but the war on earth, from beginning to end. Satan is mostly in charge, dashing here and there in human events, wherever God might allow, and causing a general mess, until he gets his come­uppance in the seven last plagues, the destruction of the earth, and the final curtain call, the lake of fire.

Now this may all sound familiar to some-and it was. Others, including the Canon, had used this theme to a greater or lesser degree But Ellen's readers were to come to think that her portrayals were brighter and clearer and more authentic than all that went before. The Review and other Adventist advertising journals were to herald her writings and "visions" as the greatest thing going 2 Thus, lo and behold people began to buy. The early first volume of The Spirit of Prophecy (1870) was to follow the general outline of her previous printing of the small Spiritual Gifts-but with much "expansion."

It was not only in theology that Ellen saw things others may or may not have seen before. She began to get into health matters at this time. In this subject, again as with Milton's Paradise Lost, that "high shelf" was a help. Some of her contemporaries at this time were writers on the subject of health, like Jackson, Trall, Coles, Shew, Graham, Alcott, and others 3 She had more than a casual acquaintance with some, and there was talk of not returning what she had taken-which according to a dictionary would be stealing. To this criticism she replied:

It was at the house of Brother A. Hillard, at Otsego, Michigan, June 6, 1863, that the great subject of Health Reform was opened before me in a vision. I did not visit Dansville till August, 1864, fourteen months after I had the view. I did not read any works upon health until I had written "Spiritual Gifts," vol. iii and iv, "Appeal to Mothers," and had sketched out most of my six articles in the six numbers of "How to Live," and I did not know that such a paper existed as the Laws of Life, published at Dansville, New York. I had not heard of the several works upon health written by Dr. J. C. Jackson, and other publications at Dansville, at the time I had the view named above.

As I introduced the subject of health to friends where I labored in Michigan, New England, and in the State of New York, and spoke against druas and flesh meats, and in favor of water, pure air, and a proper diet, the reply was often made, "You speak very nearly the opinions taught in the Laws of Life, and other publications, by Doctors Trall, Jackson, and others. Have you read that paper and those works?" My reply was that I had not, neither should I read them till I had fully written out my view, lest it should be said that I had received my light upon the subject of health from physicians and not from the Lord 4

Others, as before in the case of Paradise Lost, were to suggest:

The information that came to Mrs. White from the Author of Truth, was bound to be in agreement with such truths as had been discovered by others. 5

Ellen was to say, as Grandson Arthur would imply nearly a hundred years later, that she got the "truths" first-even though subsequent studies might show that the ideas were the same and that the language expressing them was much the same as others had used first. It might have been the old argument of which came first, the chicken or the egg. Ellen said:

And after I had written my six articles for "How to Live," I then searched the various works on hygiene and was surprised to find them so nearly in harmony with what the Lord had revealed to me. And to show this harmony, and to set before my brethren and sisters the subject as brought out by able writers, I determined to publish "How to Live," in which I largely extracted from the works referred to [italics added] 6

Ronald L. Numbers, in Prophetess of Health, does a commendable job of showing that Ellen's "extracted" parts made up much of the whole, and that in some cases the whole was more than the sum of the parts- an equation that is just as hard to believe in religion as it is in mathematics?

It was not just in health matters that conflict arose. Those "testimonies" were coming in for a lot of criticism. In the early days there were those who felt that James White might be influencing his wife in her writings or might express an idea or two himself under her name. There is nothing as magic as a seal to give things weight and authority, and she was the seal. James, on the other hand, felt that others were doing the same with Ellen and might be gaining an edge over him:

She is humble, and must be treated tenderly, or she can do nothing. Elders Butler and Haskell have had an influence over her that I hope to see broken. It has nearly ruined her. These men must not be suffered by our people to do as they have done until all our ministers are fully discouraged. Young men are kept out of the ministry by their narrow blind counsel 8

John Harvey Kellogg, a protégée of the Whites, had some of these same complaints for years. Too many, he thought, were doing too much under the name of inspiration through Ellen and her writings. Years later when he was interviewed by some of the men of the church he would say:

I want to tell you another thing you do not know about, a testimony I have from Sister White which she has not published and that none of them have published, that these men have frequently cut out large chunks of things that Sister White had written that put things in a light that was not the most favorable...or did not suit their campaigns that way, that they felt at liberty to cut them out and so change the effect and tenor of the whole thing, sending it out over Sister White's name. 9

What in essence he seems to be saying is that some of the boys had obtained a stamp with Ellen's name on it and were stamping some of anything and everything with it. Later in the interview Kellogg was to point to William C. White, son of Ellen, as the culprit in some cases:

Will White got those letters and took a paragraph here, and a paragraph there and a paragraph from the other one and put them together and made up a thing and sent them out with his own name signed to it. It is a "testimony" from Willie. If you look that document over, you will see her name IS not signed to that at all, but Willie has made it up from letters that Sister White had written to those personal friends...

Now Willie's name is signed to it and not hers; yet that thing is being carried all over Europe and all over the world and read in public as a testimony from the Lord. And that is what I told you is the gigantic fraud that IS being perpetrated, and the ministry of the denomination and the whole machinery of the denomination have set themselves to work to perpetrate impositions and frauds upon people. If the truth were known it would bring the whole denomination into ignominy and contempt. 10

Years afterward it would be argued that the good doctor's statements were made after he had broken with the Whites and the church, and that therefore these were not reliable comments. It would be suggested that he had ulterior motives and should not be considered a qualified witness, although it is acknowledged that he had held honors along with those still in power, that he had been privileged to sit in high councils, and that he had personally been very close to Ellen. Criticism of Kellogg might be valid if he alone had seen and said what he did. But he was not alone.

William S. Sadler, another well­known physician and personal friend of the White family, had also been having second thoughts about the methods used and the excuses offered in the name of Ellen and inspiration. In April 1906 he was to recall to her some of the problems that he had seen over the years in her writings and conduct. This letter was written while he was still very much a true believer and supporter of Ellen and in response to her own invitation to ask questions. He, too, as others, had heard the voice of Ellen. But like Isaac before him, he had found that the hands were the hands of another-Will White's. Sadler's statements make it clear that a good deal of license had been taken for twenty years or more:

Another matter: that is, Willie's influence over the Testimonies. I came into the truth about 20 years ago, and just before I was baptized by Elder Wm. Covert, (about 18 years ago) I thoroughly made up my mind concerning the Testimonies. In short, I accepted them; but from that day to this, especially the last ten years, and more especially since your return to this country from Australia, 1, have been hearing it constantly, from leaders, ministers, from those sometimes high in Conference authority, that Willie influenced you in the production of your Testimonies; or, as they would often designate it, the "letters" you send out.

This talk made little or no impression on me. I resolutely refused to believe it, year after year. I have been given a copy of the communication written by you under date of July 19th, 1905, addressed to Brethren I. H. Evans and J. S. Washburn, and I have since then not known what to do or say concerning this matter. I refer to the following quotation:

"After seeing the representation, I awoke, and I fully expected that the matter would take place as it had been presented to me. When Elder Haskell was telling me of the perplexity that they were in to carry forward the Southern work, I said, "Have faith in Cod; you will carry from this meeting the five thousand dollars needed for the purchase of the church!""

"I wrote a few lines to Elder Daniel's suggesting this be done, but Willie did not see that the matter could be carried through thus, because Elder Daniel's and others were at that time very much discouraged in regard to the condition of things in Battle Creek. So I told him that he need not deliver the note. But I could not rest. I was disturbed, and could not find peace of mind."

Please won't you help me to understand this? It is the most serious of all the difficulties I have encountered in my experience concerning the testimonies.

Had Sadler known what others have come to know--that in addition to Willie's hand being in the pie, Ellen and her helpers were involved also in some highly creative book writing from the materials of others--he surely would have been more disturbed. Others were to raise similar issues in later years; but their questions, as Sadler's, were never answered to anyone's knowledge or satisfaction.

By the 1870s and 1880s, some were making distinctions in their thinking between a "testimony" (that is, as a private letter from the prophet) and that material which was being copied and adapted from other wrlters and placed in books as her own. Ellen did not accept this separat~on. She wrote to the Battle Creek church in 1882:

You are rebelling against God as certainly as were Korah, Dathan, and Abiram You have their history. You know how stubborn they were in their own opinions. They decided that their judgment was better than that of Moses...

When I went to Colorado I was so burdened for you that, in my weakness ...I arose at three o'clock in the morning to write to you. God was speaking through clay. You might say that this communication was only a letter. Yes, it was a letter, but prompted by the Spirit of God, to bring before your minds things that had been shown me. In these letters which I write, in the testimonies I bear, I am presenting to you that which the Lord has presented to me. I do not write one article in the paper, expressing merely my own ideas. They are what God has opened before me in vision-the precious rays of light shining from the throne. 12

The transition was now complete. Ellen had arrived. She had reached her position of authority, and it was not to be questioned. Her letters, be they private or soon to be public, her copying from others, her talks on whatever subject, in fact, just about anything that might come off that "high shelf" would now be considered from God and blessed by his Spirit.

No claimant in religion has ever asked the people for such a blank check with an uncertified signature. But this claimant did. And to this day most Adventists have never questioned her endorsement nor her ability to fulfill her claim. Not only are the "testimonies" considered inspired (including that which was copied, even portions up to a hundred percent) but any writings that she was known to have approved, or touched, or been even near while she was alive are considered to have some special significance or "inspiration." Even that which she didn't include when she copied is deemed significant. It has been suggested that-like Gutzon Borglum (the sculptor of the Mount Rushmore faces) who from the valley below supervised all the rock throwing-Ellen was considered to be directing by some heavenly radar all the material that came out under her name, whether she ever saw it or would recognize it as hers. 13

With such an endorsement as had never been given to any mortal before, Ellen was now ready to reshape the events of the past and, by her visionary interpretations of the Bible, likewise the events of the future. Already she had started on this idea of the great controversy in her first pocket­size edition in 1858 of Spiritual gifts. But that small work was crudely composed. And it had some competition-for the same year Hastings had published a volume with the identical title. 14 Ellen's 219­page volume did not show much promise and, unlike the later book The Great Controversy, was never heralded as widely in the way of truth and light, form and content, prose and style. But it was a beginning and therefore was to be used.

It is not hard even for the blind to see that if continuing revelations, and inspirations, and instructions were to take an obtuse angle and conflict with what had gone before, such a course would raise much more serious questions than those already being raised. If the material copied, if the authors used, if the new visions or instructions were to clash in any major way with the old, this would be hard to explain. Some inconsistency would take place, but the method used was (like the shell game) to keep the eyes occupied while the hands shifted the objects around so fast that the beginnings were forgotten. And that's what happened. Few readers today know that Spiritual Gifts is the forerunner of the four­volume set of The Spirit of Prophecy, and even fewer know that the five­volume set of the Conflict of the Ages Series traces its origin back to its four­volume predecessors.

The importance of this progression can't be overlooked, for what God said in 1858 he had to repeat in 1870, and even later in 1890, and so on. Now with God being God, that would be no problem for him; but with Ellen and her team, it wasn't that easy. Each new author copied had to mesh with the others who had gone before. Each new enlightenment or vision had to dovetail with all that had been put on record previously. Inconsistency had to be caught and either eliminated or clarified if anything slipped through-often again and again over a period of sixty years or more. There would be those, however, who would notice the change in style and the evolution of structure:

The first printed visions were characterized by a naive style, and the subject matter reflected what one would expect in a young mystic among the disappointed Millerites. Gradually the prophet developed into a different type of messenger, however, and the Conflict Series mark the production of the mature EGW. In fact the evolution is so great that It IS somewhat surprising to know that the same person wrote the two kinds of books. Even the different stages in the same series show striking improvements in style and contents. In the final editions the reader may peruse whole chapters without observing anything reminding him of visions. How this remarkable development came about in an intriguing assignment for the serious historian? 15

What was remarkable in the development was the cosmetic skill with which Ellen's team rearranged events so that criticism (as it would come) did not undermine the total project in its beginnings. By the time the number of dissents built up to a crescendo in the 1890s and beyond, the power of the legend of Ellen's invincibility (while she said she carried God's shield) helped her to win every battle, destroy all opposition, dismiss any dissenter from her employment (or for that matter the employment of the church), and banish, in the name of God and religion, some of the strongest characters in the medical and theological history of the church. No wonder that in 1980, at the Glacier View (Colorado) meeting about Desmond Ford's views, one of the princes of the church would write:

The time has come to be critical of our own method. We as Seventh­day Adventists have felt secure in that we have got the revealed truth; and no matter what others may say against us, we have God on our side and the prophet, Ellen G. White. Now we are discovering that much of what she wrote in Desire of Ages and Great Controversy was copied from others. How do we really know what we claim to know? We are thus forced to ask questions on matters of interpretation....

It is a historical fact that most of the bright lights that have left our church have left because of the authority assigned to the writings of Ellen White. 16

What that prince may not have known when he wrote that article is that not only The Desire of Ages and The Great Controversy were drawn largely from other writers, but the beginning of beginnings, Spiritual Gifts, and then volume one of The Spirit of Prophecy, the forerunner of Patriarchs and prophets (of the Conflict Series too) were also drawn from other writers. In that middle version of the series, Milton's Paradise Lost was given a greater part. From the two or three pages in Spiritual Gifts, Milton's theme was expanded to over thirty­seven pages and was to crop up, sometimes identically, in other of her writings. Now, however, new authors were found to fill in the gaps to make it all readable! 17 The brethren were not shy about heralding the virtues of the first volume of The Spirit of Prophecy.' 18 Even the name of the series suggests that it had the special approval of God and should be in the homes of all believers. Although the new volume was an improvement over the old Spiritual Gifts (another book with a title suggesting divine sanction), it did not turn the trick that was expected of it. Not until the later edition came out under the special title of Patriarchs and Prophets did the amplified material begin to hit its stride. It was to be the cornerstone of the five­volume Conflict of the Ages set that Adventists would use to establish most interpretation and translation and evaluation of the Scriptures. Used in all Seventh­day Adventist schools and colleges as authoritative on Old Testament matters, Patriarchs and Prophets has been accepted by Adventists as the final word. No deviation from this norm is accepted in matters of ideas concerning Creation, geology, theology, or Christology.

There were a few bad moments with the book, however. In the early writing, Ellen had Jacob and his night of wrestling in one version. In the later portrayal, however, the picture is almost the opposite in its details. Note her differing views in the italicized portions in the examples which follow:

The Spirit of Prophecy, Vol. I, pp. 118­19

Patriarchs and Prophets, pp. 196­97

E. G. White E. G. White 1890

Jacob's wrong, in receiving his brother's blessing by fraud, is again brought forcibly before him, and he is afraid that God will permit Esau to take his life. In his distress he prays to God all night. An angel was represented to me as standing before Jacob, presenting his wrong before him in its true character. As the angel turns to leave him, Jacob lays hold of him, and will not let him go. He makes supplications with tears. He pleads that he has deeply repented of his sins, and the wrongs against his brother, which have been the means of separating him from his father's house for twenty years. He ventures to plead the promises of God, and the tokens of his favor to him from time to time, in his absence from his father's house. All night .Jacob wrestled with the angel, making supplication for a blessing. The angel seemed to be resisting his prayer, by continually calling his sins to his remembrance, at the same time endeavoring to break away from him. Jacob was determined to hold the angel, not only by physical strength, but by the power of living faith. In his distress Jacob referred to the repentance of his soul, the deep humility he had felt for his wrongs. The angel regarded his grayer with seeming indifference [italics added].19 It was a lonely, mountainous region, the haunt of wild beasts and the lurking place of robbers and murderers. Solitary and unprotected, Jacob bowed in deep distress upon the earth. It was midnight. All that made life dear to him were at a distance, exposed to danger and death. Bitterest of all was the thought that it was his own sin which had brought this peril upon the innocent. With earnest cries and tears he made his prayer before God. Suddenly a strong hand was laid upon him. He thought that an enemy was seeking his life, and he endeavored to wrest himself from the grasp of his assailant. In the darkness the two struggled for the mastery. Not a word was spoken, but Jacob put forth all his strength, and did not relax his efforts for a moment.... The struggle continued until near the break of day, when the stranger placed his finger upon Jacob's thigh, and he was crippled instantly. The patriarch now discerned the character of his antagonist [italics added] 20

Such discrepancies have caused concern among Adventist clergy from time to time, but not many helpful answers have come forth. In reply to a letter of 1943, Arthur White wrote for the White Estate:

Your second question relates to what you feel is a discrepancy in the account of Jacob's wrestling with the angel as recorded in "Patriarchs and Prophets," and the earlier books "Spiritual Gifts" and "Spirit of Prophecy." You ask for the official explanation of our denomination on this matter. I am in no position to speak for the denomination. The General Conference has not given study to this question which you raise, and there is no official pronouncement available. I have in my mind what seems to me to be a satisfactory explanation. After I have talked it over with some others here, I shall write to you again, but when I do so I shall be writing for Arthur White and not for the denomination.

In brief, I might ask for an explanation of the type of inspiration which permits some conflict in the accounts in connection with the ministry of Christ as recorded by the different gospel writers 21'

Always careful to connect whatever problems that occurred in the writings of Ellen with problems that might occur with Scripture writers, the early apologists for Ellen began to sound as if God does not have to be truthful or accurate. To that tendency they have added a new twist. He just had to be God, and they would tell all who he was when it was necessary to do so. That argument was to carry over into the 1980s.

Still, one can't fault that final edition too much. With the help of John Milton, David March, Alfred Edersheim, Frederic W. Farrar, Friedrich W. Krummacher, and an ever­growing staff of researchers, finalist Ellen (and God) did produce a body of work that was to stand as the Adventist cornerstone for over a hundred years. That "high shelf" that was meant to be the protection of the prophet from temptation had also produced a profit of ideas.

Examples of how E.G. White copied Patriarchs and Prophets from Adersheim's Bible History: Old Testament, vols. 1­4

Chapter 5 Selected Exhibits

Books Written by: Ellen White

Sources from Which She Drew: Edersheim, Alfred

Patriarchs and Prophets; Mountain View, California, Pacific Press (1890,1913). Bible History: Old Testament, vols. 1­4. (1876:1880) Reprint Grand Rapids by Eerdmans 1949. March, Daniel

Night Scenes in the Bible

Philadelphia, Zeigler, McCurdy

Page in 1958 edition (White)

Page in volume 1 (Edersheim)

33 Why Was Sin Permitted? xi Introduction

44 The Creation 17 Creation

52 The Temptation and Fall

63 The Plan of Redemption

17 The Fall

71 Cain and Abel Tested 23 Cain and Abel-The Two Ways

80 Seth and Enoch 23 Seth and His Descendants

90 The Flood 44 The Flood

105 After the Flood

111 The Literal Week

51 After the Flood

117 The Tower of Babel 57 Babel-Confusion of Tongues

125 The Call of Abraham 72 The Calling of Abram

132 Abraham in Canaan 72 His Arrival in Canaan

145 The Test of Faith 97 Trial of Abraham's Faith

156 Destruction of Sodom 88 The Destruction of Sodom

171 The Marriage of Isaac 106 The Marriage of Isaac

177 Jacob and Esau 106 Birth of Esau andJacob

183 Jacob's Flight and Exile 115 Jacob Is Sent to Laban

195 The Night of Wrestling 132 The Night of Wrestling

204 The Return to Canaan 132 Jacob Settles at Hebron

213 Joseph in Egypt 142 Joseph's Early Life

224 Joseph and His Brothers 161 Joseph Recognizes His brothers

Page in 1958 edition (White)

Page in volume 2 (Edersheim)

241 Moses 35 The Birth and the Training of Moses

257 The Plagues of Egypt 63 The Ten "Strokes," or Plagues

273 The Passover 78 The Passover and Its Ordinances

281 The Exodus 78 The Children of Israel Leave Egypt

291 From the Red Sea to Sinai 89 The Wilderness of Shur

303 The Law Given to Israel

315 Idolatry at Sinai

105 The "Ten Words," and Their Meaning

331 Satan's Enmity against the Law 121 The Sin of the Golden Calf

343 The Tabernacle and 133 The Rearing of the Tabernacle Its Services

359 The Sin of Nadab and Abihu 137 The Sin of Nadab and Abihu

395 The Rebellion of Korah 171 The Gainsaying of Korah

363 The law and the Covenants 114 Civil and Social Ordinances- The "Covenant Made by Sacrifice"

374 From Sinai to Kadesh 156 [March into the Wilderness]

387 The Twelve Spies 163 The Spies Sent to Canaan

406 In the Wilderness 171 The Years in the Wilderness

411 The Smitten Rock 184 The Sin of Moses and Aaron

422 The Journey around Edom 433 The Conquest of Bashan 193 Journey of the Children of Israel in the Land of Edom

Page in 1958 edition (White)

Page in volume 3 (Edersheim)

438 Balaam 11 Character and History of Balaam

453 Apostasy at the Jordan 23 The End of Balaam

462 The Law Repeated 33 The Second Census of Israel

469 The Death of Moses 42 Death and Burial of Moses

481 Crossing the Jordan 53 The Miraculous Parting ofJordan

487 The Fall of Jericho 58 The Miraculous Fall of Jericho

499 The Blessings and the Curses 73 The Blessing and the Curse on Gerizim and Ebal

505 League with the Gibeonites 72 The Deceit of the Gibeonites

510 The Division of Canaan 87 Final Division of the Land

521 The Last Words of Joshua

525 Tithes and Offerings

530 God's Care for the Poor

96 Joshua's Farewell Addresses

537 The Annual Feasts 33 Sacrificial Ordinances

543 The Earlier Judges 105 Summary of the Book of Judges

560 Samson 163 The History of Samson

Page in 1958 edition (White)

Page in volume 4 (Edersheim)

569 The Child Samuel 1 Birth of Samuel

575 Eli and His Sons 10 The Sin of Eli's Sons

581 The Ark Taken by the Philistines 16 Taking of the Ark

592 The Schools of the Prophets 26 Samuel's Administration

603 The First King of Israel 26 The Demand for a King

616 The Presumption of Saul 56 Saul's Disobedience

627 Saul Rejected 56 The Rejection of His Kingdom

637 The Anointing of David 79 The Anointing of David

643 David and Goliath 79 Combat between David and Goliath

649 David a Fugitive 94 David's Flight to Samuel

660 The Magnanimity of David 109 David end Jonathan

675 The Death of Saul 147 Death of Saul

683 Ancient and Modern Sorcery 136 Saul... the Witch of Endor

690 David at Ziklag 136 Capture of Ziklag by the Amalekites

697 David Called to the Throne 147 David King at Hebron

703 The Reign of David 163 David... King over All Israel

717 David's Sin and Repentance 190 David's Great Sin... Repentance

References and Notes

1. J. N. Andrews had taken a copy of Paradise Lost to Ellen White when he recognized that her account of the 'Great controversy" was similar to that of John Milton in his epic poem of 1667. According to Arthur L. White, she had put it up on a "high shelf" and not read it.... EGW's The Spirit of Prophecy was published by the Pacific Press first in four volumes (1870­77­78­84). A facsimile reproduction was issued in 1969 by the Review and Herald Publishing Association....The Conflict of the Ages Series, last, was to include five books The Great Controversy (1888), Patriarchs and Prophets (1890), The Desire of Ages (1898), The Acts of the Apostles ( 1911), and Prophets and Kings ( 1916).

2. An editorial notice about the forthcoming volume two of The Spirit of Prophecy appearing in the Review of 30 November 1876 said: "We are prepared to speak of this volume, now just issued, as the most remarkable volume that has ever issued from this Office." The paragraph was initialed by editor Uriah Smith.

3. Ronald L. Numbers deals with the endeavors of these "health reformers" in his Prophetess of Health: A Study of Ellen G. White (New York: Harper & Row, Publishers, 1976). Their views were published in periodicals of the 1800s and these books, among others: (1) Willlam A. Alcott, Lectures on Life and Health (Boston: Phillips, Sampson, and Co., 1853); (2) Larkin B. Coles, Philosophy of Health: NaturatPrincihhes oJ Health and Cure (Boston: William D. Ticknor & Co., 1849), (3) Sylvester Graham, Lectures on the Science of Human Life (New York: Fowler and Wells, 1858); (4) James Caleb Jackson, The Sexual Organism (Boston: B. Leverett Emerson, 1862); (5) Russell T. Trall, Pathology of Reproductive Organs (Boston: B. Leverett Emerson, 1862); (6)Joel Shew and Trall, editors of the Water­Cure Journal (1845­62).

4. Ellen G. White, Forward, Health or How to Live (Photographic reproduction, Mokelumne Hill, Calif., 1957); Review 30 (8 October 1867), p. 260.

5. Ibid.

6. Ibid.

7. Ronald L. Numbers, Prophetess of Health: A Study of Ellen G. White (New York: Harper & Row, Publishers, 1976).

8. Ingemar Linden, The Last Trump, p. 202. James White to Dudley M. Canright, 24 May 1881.

9. [iohn Harvey Kellogg], "An authentic Interview between Elder G. W. Amadon, Elder A. C. Bourdeau, and Dr.John Harvey Kellogg in Battle Creek, Michigan, on October 7th, 1907." A notarized stenographic report.

10. Ibid.

11. William S. Sadler to EGW, 26 April 1906, pp. 3­4.

12. EGW, Testimonies, vol. 5, pp. 66­67. EGW to Battle Creek Church, 20 June 1882.

13. Jack W. Provonsha, Sabbath School Study Tape, 2 February 19.80. Glendale Committee Review, 28­29January 1980.

14. H[orace] L[orenzo] Hastings, The Great Controversy between God and Man (Boston: Private printing by the author, [1858]).

15. Linden, The Last Trump, p. 211.

16. Earl W. Amundson, "Authority and Conflict-Consensus and Unity," photocopied (Paper presented at Theological Consultation, Glacier View Ranch, Ward, CO, 15­20 August 1980), pp. 12, 16.

17. See Appendix, Chapter 5 Comparison Exhibits.

18. Guy Herbert Winslow, "Ellen Gould White and Seventh­day Adventism" (Dissertation, Clark University, Worcester, MA 1932) p. 290. See also Robert W.Olsen "The Desire of Ages," photocopied (Washington: EGW)

19. EGW, The Spirit of Prophecy, vol. l, pp. 118­19.

20. Ellen G. White, Patriarchs and Prophets (Mountain View: PPPA, 1890), pp.

21. Arthur L. White to Henry F. Brown, 23 September 1943.

[miz3]

This is absolutely stunning:

It came from the pen of W. W. Prescott (an earlier long­time leader and former General Conference vice president of the Adventist Church) who turned over some rocks himself. The letter was dated April 6 1915 and was written to Ellen's son Willie with whom Prescott from the contents of the letter had worked long end hard:

It seems to me that a large responsibility rests upon those of us who know that there are serious errors in our authorized books and yet make no special effort to correct them. The people and our average ministers trust us to furnish them with reliable statements and they use our books as sufficient authority in their sermons but we let them go on year after year asserting things which we know to be untrue. I cannot feel that this is right. It seems to me that we are betraying our trust and deceiving the ministers and people. It appears to me that there is much more anxiety to prevent a possible shock to some trustful people than to correct error.

Your letter indicates a desire on your part to help me but I fear that it is a little late. The experience of the last six or eight years and especially the things concerning which I talked with you have had their effect on me in several ways. I have had some hard shocks to get over and after giving the best of my life to this movement I have little peace and satisfaction in connection with it and I am driven to the conclusion that the only thing for me to do IS to do quietly what I can do conscientiously and leave the others to go on without me. Of course this [is] far from a happy ending to my life­work but this seems to be the best adjustment that I am able to make. The way your mother's writings have been handled and the false impression concerning them which is still fostered among the people have brought great perplexity and trial to me. It seems to me that what amounts to deception through probably not intentional has been practiced in making some of her books and that no serious effort has been made to disabuse the minds of the people of what was known to be their wrong view concerning her writings. But it is no use to go into these matters. I have talked with you for years about them but it brings no change. I think however that we are drifting toward a crisis which will come sooner or later and perhaps sooner. A very strong feeling of reaction has already set in.

A direct quote which appeared in the "White Lie" by Walter Rea chpt six.

[miz3]

Show how the doctrine of the Investigative Judgment is diametrically opposed to Christ's finished work on the cross.

Quote the SDA beliefs and then quote the Bible passages that you think contradict the SDA belief.

I did in Romans chapter five.

It was right there for you to clearly see.

[miz3]

Originally Posted By: John317

There are quite a few good books that have been written explaining the answers to your questions regarding the Investigative Judgment. Have you ever attemped to find these and read them?

Two very good ones recently published are:

Bradley Williams' The Silencing of Satan The Gospel of the Investigative Judgment.

Marvin Moore's The Case For the Investigative Judgment. I give the titles of the books because they discuss and answer the very questions that are being asked on this thread.

If people want to study the topic in full, they could not do better than study those two books.

Originally Posted By: miz3

Do you recommend these books over what the Bible says about this subject?

They give the Bible evidence for the Investigative Judgment. If someone is interested in learning the Bible evidence for the belief, these two books would be a wonderful source.

Why don't you just quote the Bible yourself? It cannot be that difficult.

. . .

Why not show us the Bible without human comment so we can see for ourselves the clarity of the Truth?

I look forward to your Bible Study without human comment just the Voice of God showing us the Truth of the Investigative Judgment.

[miz3]

In addition to the books John recommended I also wish to recommend the 3 chapters in the original, yellow and black covered, "Sanctuary and the Atonement" by the Biblical Research. The chapters are: The Mighty Opposites: The Atonement in the writings of Ellen G. White" parts 1 and 2, and "We Must All Appear: The Investigative Judgment in the Writings of Ellen G. White" Have you had a chance to read these yet John? ... I would like to encourage everyone ... to include these 3 chapters in your study, whether you want to understand it better, or if you want to attack it from a different perspective than to attack it from the position of ignorance. There are some of our church leaders who said that they never understood the Investigative Judgment until they read those 3 chapters. But since they are not traditional Adventism it was edited out of the later printings which wanted to have more ATS approved ideas. Yes it's only 3 chapters, not even a whole book, but it's amazing how critics are terrified that they might learn something if they look at those few pages.

But Miz3. I don't believe in the investigative judgment that you are picturing as the doctrine. I'm sad that you would not take the time to read those chapters and have your thoughts challenged and to see a new perspective on the doctrine. It is a lot easier to discuss a subject when we understand what each other is talking about, but you are talking about something that I do not believe in and trying to cram you ideas down the throat of every Adventist who believes in the Investigative Judgment.

I get my evidence from the Bible and the Bible only. I do not waste time with faulty sinful human analysis and commentary.

se the Bible and the Bible only to clearly and unambiguously show the Investigative Judgment so that all may see ...

...

[miz3]

Originally Posted By: miz3

FUNDAMENTAL BELIEF NUMBER TWENTY-FOUR

24. Christ's Ministry in the Heavenly Sanctuary:

There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.)

...The beginning of this doctrine asserts that Jesus Christ is in the heavenly sanctuary continuing to justify humans by forgiving them their sins. Romans chapter five say that this is not so. All sins were forgiven at the Cross. End of issue.

Are you denying that Jesus forgives people today? Do you ever ask Jesus for forgiveness for your sins?

Are you saying that no one has been justified since the cross?

Can you show where the Bible clearly teaches that every individual who will ever live has already been justified?

Many times John317 I have shown you this.

Again, Romans chapter five.

[BibleOnly]

Many times John317 I have shown you this.

Again, Romans chapter five.

Are you seriously suggesting that every person is saved, no matter what they do ? From Paul, who often emphasised the exact opposite ?

[miz3]

Originally Posted By: miz3

Many times John317 I have shown you this.

Again, Romans chapter five.

Are you seriously suggesting that every person is saved, no matter what they do ? From Paul, who often emphasised the exact opposite ?

1. I am seriously saying that God through Jesus Christ actually saved "everyone" on the Cross.

That is much different than saying that everyone will go to Heaven and live forever.

2. Not everyone will be in "saved in Heaven" even though God on the Cross saved every human by dying for all their sins.

Hebrews chapter two verse three states that many will "REJECT" the great Salvation of our Lord Jesus Christ.

So not everyone will be in Heaven, but all have had their sins paid in full because of Jesus Christ as Paul in Romans chapter five clearly states.

3. Many people even in SDAism don't like this because it means the human entity did absolutely nothing in order to be saved.

These ones are desperate to have the human entity "doing" something in order to be saved.

Maybe not all but many of these same humans are worried about "cheap grace" so like those in the days of Paul they want to create hurdles for humans to jump over in order to show their worthiness to being saved.

Unfortunately for such ones Romans chapter five is quite clear that there are no hurdles for any human to jump over.

The "gift" is absolutely free and requires nothing from the human entity. There are NO BARRIERS FOR HUMANS TO GO THROUGH IN ORDER TO BE SAVED. God did it all.

[Kevin H]

1. I am seriously saying that God through Jesus Christ actually saved "everyone" on the Cross.

That is much different than saying that everyone will go to Heaven and live forever.

2. Not everyone will be in "saved in Heaven" even though God on the Cross saved every human by dying for all their sins.

Hebrews chapter two verse three states that many will "REJECT" the great Salvation of our Lord Jesus Christ.

So not everyone will be in Heaven, but all have had their sins paid in full because of Jesus Christ as Paul in Romans chapter five clearly states.

3. Many people even in SDAism don't like this because it means the human entity did absolutely nothing in order to be saved.

These ones are desperate to have the human entity "doing" something in order to be saved.

Maybe not all but many of these same humans are worried about "cheap grace" so like those in the days of Paul they want to create hurdles for humans to jump over in order to show their worthiness to being saved.

Unfortunately for such ones Romans chapter five is quite clear that there are no hurdles for any human to jump over.

The "gift" is absolutely free and requires nothing from the human entity. There are NO BARRIERS FOR HUMANS TO GO THROUGH IN ORDER TO BE SAVED. God did it all.

Miz3, that is correct, infact if those who study into the truth about hell fire sees this even more so. Our life fully depends on the life giving relationship with the only source of life. Right now God is invisable to us so as to not overwhem us so that we can stay alife for a short while and develope our relationship with him or reject his salvation. Then in the end when God once again becomes visible for us we will all be attracted to him, and some yield to this attraction others fight it.

Mrs. White pictures the secnd coming as all of us overawed by his awesomens and purety and realizing the worthlessness of any works we may have tried and we all cry out "Who shall be able to stand?" there is a moment of horrible silence then Jesus says [sings?]"My grace is sufficient for you!" and she pictures two results of Jesus saying those words: Some say "This is my God, we have waited for him and he will save us! but others refuse Jesus' words to THEM that his grace is sufficient to them. The respond as if Jesus is lieing and run to the rocks and caves and say "Fall on us and hide us from the one who sits on the throne and from the wrath of the lamb"

If you think about the term "Wrath of the Lamb" how fearful are lambs? Do you expect to hear on CNN "Lamb escapes from Atlantia Zoo, the city is in pannic, stay inside!!!" John in Revelation and Mrs. White are saying that they have no more need to be afraid of Jesus then they have to be of a little lamb. Jesus himself just told them that his grace is sufficient for them, but they refuse to believe him.

We see a similar situation at the end of the 1,000 years. Everything is God's graceiousness. While works are a result to give us a happier life: doing things like not being an overbareing husband or parent, not stealing or harming others are things that come from looking at the life of Jesus and is a gift he gives us to make life here less hell and more heaven, our salvation is all accomplished in God's love for us through what Jesus dis for us on the cross. We can not add nor deleate from this.

I have no debate with you on the above list that you gave. My debate is that you insist on having a false view of Adventism and in the Investigative Judgment to make these automatically incompattable with what you posted. Now, yes, people can use these in that way and I am sure that you have run across people who have. The point is that you cannot accuse ALL of us of believing that way when not all of us do.

In fact, looking at the Investigative Judgment, this is helping the unfallen worlds and the angels realize that that they are not saved because they have never sinned but throught the grace of God just as we are.

Also, as to all your local posts about Mrs. White's coppying. I am very familiar with them and her copying and issues that you missed. The point is that is an issue for those who have superstitions about what a prophet should be, which does not match up to what I see in the Bible. I am NOT a fundamentalist (well, fundamentalism is so much of our culture that I am probably more of a fundamentalist than I am aware of, but I try to give up fundamentalism as I discover problems between my picture and the evidence of the Scriptures) and these comments don't bother me. I was fortunete enough to study with Bible teachers who were anti-fundamentalists who was very open with these issues. In 1919 W.W. Prescott, A. G. Daniels (and while he saw the disaster coming so he just "happened" to be out of town at the time of the Bible conference) Willie White wanted the church to be open with these issues. However they were rejected and in 1923 Daniels was thrown out of office, Prescott was demoted, and while Willie got to keep his job it was stripped of it's power and influence (in other words because he was Mrs. White's son they gave him an office and pay check and allowed him to keep his title, however they basically fired him)

Mrs. White herself kept bringing up this kind of information in working with Prescott and Daniels to convert them FROM fundamentalism, and she was successful with them. She and Stephen Haskell kept going around and around in this, Mrs. White presenting to him the facts you pointed out, but him issisting to her that her messages fit the fundamentalist's view of inspiration.

[John317]

No. I believe the judgement takes place during our lives, by the choices we make, and is therefore known at the time of our deaths. The result of that judgement is made clear when Jesus returns and the dead in Christ rise, but, there's no period where God does not know if Martin Luther, or Paul, or my great grandmother, will make it.

I actually agree with everything you've said here. There's certainly a sense in which we judge ourselves during our lives by the choices we make.

The Investigative Judgment is not for the purpose of informing God of who is saved.

Your problem is that you don't understand what SDAs teach about the Investigative Judgment, so you are objecting to beliefs that we don't even have.

[John317]

Are you denying that Jesus forgives people today? Do you ever ask Jesus for forgiveness for your sins?

Are you saying that no one has been justified since the cross?

Can you show where the Bible clearly teaches that every individual who will ever live has already been justified?

Quote:

Many times John317 I have shown you this.

Again, Romans chapter five.

No, you have not shown this at all. You think you did, but you didn't. Romans 5 says no such thing.

Can you at least give the post# and the discussion where you believe you have shown that all people have already been justified?

I believe you are referring to Romans 5: 15, 18,19, but these verses don't say what you claim they say.

Quote:

Romans 5:15, 18,19--

But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many.

Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.

For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.

The Bible says over and over again that justification is by faith in Christ. Chapter 5 begins with the statement that people are justified by faith:

Quote:

Romans 5:1

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

The same thing is said in Romans 3: 28 and Galatians 2: 16 and 3: 24:

Romans 3:28

For we hold that one is justified by faith apart from works of the law.

Galatians 2:16

yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ...

Galatians 3:24

So then, the law was our guardian until Christ came, in order that we might be justified by faith.

NOWHERE DOES THE BIBLE TEACH THAT PEOPLE ARE JUSTIFIED APART FROM FAITH.

Christ's sacrifice and death on the cross made it possible for all humanity to be justified by faith in His sacrifice. If I refuse to receive God's gift through faith, I won't be justified or saved.

The Investigative Judgment reveals who has truly received God's gift and who hasn't. A lot of people merely claim they've accepted Christ when in reality they've never done so.

Matt. 7: 21-23 refers to such people:

Matthew 7:21-23

"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. [22] On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' [23] And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.'

[BibleOnly]

Originally Posted By: BibleOnly

No. I believe the judgement takes place during our lives, by the choices we make, and is therefore known at the time of our deaths. The result of that judgement is made clear when Jesus returns and the dead in Christ rise, but, there's no period where God does not know if Martin Luther, or Paul, or my great grandmother, will make it.

I actually agree with everything you've said here. There's certainly a sense in which we judge ourselves during our lives by the choices we make.

The Investigative Judgment is not for the purpose of informing God of who is saved.

Your problem is that you don't understand what SDAs teach about the Investigative Judgment, so you are objecting to beliefs that we don't even have.

Well, the point of my participation in this thread is to understand the difference between what I'd assume and what you believe. What is the 'investigative judgement', if we can't see or perceive it, and God knows who is saved already ?