Crucial Question 6:  Are Ellen White's sources responsible for the extra-biblical details that give her writings a visionary quality?

 

Background:

 

Ellen White’s writings contain an I-saw-it quality that is attractive to many readers who believe she had visions from God, but did she actually need divine inspiration to produce these works?

 

From the Pen of Ellen White:

 

“[T]he great facts of faith, connected with the history of holy men of old have been opened to me in vision . . . .” (3SG v).

 

“Tell Mary to find me some histories of the Bible that would give me the order of events.  I have nothing and can find nothing in the library here” (3SM 122).

 

“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 laborious study of the opinions of men tends to the enfeebling of their ministry rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread?” (CT 379).

 

“My views were written independent of books or the opinions of others” (1MR 29).

 

“You think individuals have prejudiced my mind.  If I am in this state, I am not fitted to be entrusted with the work of God” (3SM 63; 1MR 29).

 

“I have not been in the habit of reading any doctrinal articles in the paper [the Review and Herald], 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” (3SM 63).

 

“The question is asked, How does Sister White know in regard to the matters of which she speaks so decidedly, as if she had authority to say these things? I speak thus because they flash upon my mind when in perplexity like lightning out of a dark cloud in the fury of a storm. Some scenes presented before me years ago have not been retained in my memory, but when the instruction then given is needed, sometimes even when I am standing before the people, the remembrance comes sharp and clear, like a flash of lightning, bringing to mind distinctly that particular instruction” (3SM 43).

 

“I am just as dependent upon the Spirit of the Lord in relating or writing a vision, as in having the vision.  It is impossible for me to call up things which have been shown me unless the Lord brings them before me at the time that he is pleased to have me relate or write them” (2SG 293).

 

“As soon as I take my pen in hand I am not in darkness as to what to write. It is as plain and clear as a voice speaking to me, ‘I will instruct thee and teach thee in the way which thou shalt go’” (3SM 49).

 

“I have written many books, and they have been given a wide circulation.  Of myself I could not have brought out the truths in these books, but the Lord has given me the help of His Holy Spirit.  These books, giving the instruction that the Lord has given me during the past sixty years, contain light from heaven, and will bear the test of investigation” (1SM 35; 1MR 140-141).

 

 “While writing the manuscript of ‘Great Controversy,’ I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind” (3SM 112).

 

“I have all faith in God. . . .  He works at my right hand and at my left. While I am writing out important matter, He is beside me, helping me. He lays out my work before me, and when I am puzzled for a fit word with which to express my thought, He brings it clearly and distinctly to my mind. I feel that every time I ask, even while I am still speaking, He responds, ‘Here am I’” (2MR 156-157).

 

“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....” (1SM 27).

 

“As spoken by the heavenly agencies, the words are severe in their simplicity; and I try to put the thoughts into such simple language that a child can understand every word uttered. The words of someone else would not rightly represent me” (3SM 92).

 

Additional Materials:

 

“It is drawing towards evening. . . .  And now the Master calls the three favorite disciples to himself, and makes His way out of the noisy town, across the open fields and the wild pasture lands, and up the steep ascent of the mountain. . . .  The evening cloud sweeps beneath the summit, and the light of the setting sun lingers long upon the top, after it has left the plain below.  . . .  He has spent the day in travel and in teaching, and this mountain climb at night adds a heavy weight to the weariness that demanded rest before the evening came.  His hand has lifted the burden of infirmity from many shoulders, and sent the thrill of life into many a worn and wasted frame. . . .  But he himself is as much fatigued with the steep ascent as the impetuous Peter or the gentle John. . . .  The light of the setting sun still lingers on the mountain top, and gilds with its fading glory the path they are traveling. . . .  But soon the light dies out from hill as well as valley, the sun disappears behind the western horizon, and the solitary travelers are wrapped in the darkness of night. . . .  The gloom of their surroundings seems in harmony with their sorrowful lives, around which the clouds are gathering and thickening. . . .  The disciples do not venture to ask Christ whither He is going, or for what purpose. .  . .  He has often spent entire nights in the mountains in prayer. . . .  He whose hand formed mountain and valley is at home with nature, and enjoys its quietude. . . .  The disciples follow where Christ leads the way; yet they wonder why their Master should lead them up this toilsome ascent when they are weary, and when He too is in need of rest” (March, Walks and Homes of Jesus; qtd. in Veltman 149-151).

 

“Evening is drawing on as Jesus calls to His side three of His disciples, Peter, James, and John, and leads them across the fields, and far up a rugged path, to a lonely mountainside. The Saviour and His disciples have spent the day in traveling and teaching, and the mountain climb adds to their weariness. Christ has lifted burdens from mind and body of many sufferers; He has sent the thrill of life through their enfeebled frames; but He also is compassed with humanity, and with His disciples He is wearied with the ascent.


“The light of the setting sun still lingers on the mountain top, and gilds with its fading glory the path they are traveling. But soon the light dies out from hill as well as valley, the sun disappears behind the western horizon, and the solitary travelers are wrapped in the darkness of night. The gloom of their surroundings seems in harmony with their sorrowful lives, around which the clouds are gathering and thickening.


“The disciples do not venture to ask Christ whither He is going, or for what purpose. He has often spent entire nights in the mountains in prayer. He whose hand formed mountain and valley is at home with nature, and enjoys its quietude. The disciples follow where Christ leads the way; yet they wonder why their Master should lead them up this toilsome ascent when they are weary, and when He too is in need of rest” (DA 419).

 

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"The eminent and active agent in this persecution was Saul.  There are strong grounds for believing that if he was not a member of the Sanhedrin at the time of Stephen’s death, he was elected into that powerful senate soon after–possibly as a reward for the zeal he had shown against the heretic" (Conybeare and Howson, Life and Epistles of the Apostle Paul 80).

 

"Saul was greatly esteemed by the Jews for his zeal in persecuting the believers.  After the death of Stephen, he was elected a member of the Sanhedrin council, in consideration of the part he had acted on that occasion" (Ellen White, Sketches From the Life of Paul 20).

 

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"The desert is a fortification round Damascus.  The river is its life.  It is drawn out into watercourses and spreads in all directions.  For miles around it is a wilderness of gardens–gardens with roses among the tangled shrubberies, and with fruit on the branches overhead.  Everywhere among the trees the murmur of unseen rivulets is heard" (Conybeare and Howson, Life and Epistles of the Apostle Paul 89).

 

"As the weary travelers neared Damascus, the eyes of Saul rested with pleasure upon the fertile land, the beautiful gardens, the fruitful orchards, and the cool streams that ran murmuring amid the fresh green shrubbery" (Ellen White, Sketches From the Life of Paul 22).

 

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"David and his forces fell back upon Mahanaim, “a strong city in a well-provisioned country, with a mountainous district for retreat in case of need, and a warlike and friendly population.”  Here adherents soon gathered around him, while wealthy and influential heads of clans not only openly declared in his favor, but supplied him with all necessaries" (Edersheim, History of Judah and Israel 26).

 

"David and his forces fell back to Mahanaim, which had been the royal seat of Ishbosheth.  This was a strongly fortified city, surrounded by a mountainous district favorable for retreat in case of war.  The country was well-provisioned, and the people were friendly to the cause of David.  Here many adherents joined him, while wealthy tribesmen brought abundant gifts of provisions, and other needed supplies" (Ellen White, Patriarchs and Prophets 743).

 

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"The field was most skilfully chosen for an engagement with undisciplined superior numbers, being a thick forest near the Jordan, which, with its pitfalls, morasses, and entanglements, destroyed more of Absalom’s forces than fell in actual combat" (Edersheim, History of Judah and Israel 26-27).

 

"The place of battle was a wood near the Jordan, in which the great numbers of Absalom’s army were only a disadvantage to him.  Among the thickets and marshes of the forest these undisciplined troops became confused and unmanageable" (Ellen White, Patriarchs and Prophets 743).

 

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"Doubtless they had heard in their own country such a belief expressed by Jews, and traced to the prophecy of Balaam, one of their own caste, and from their own parts" (Geikie, The Life and Words of Christ 138).

 

"In their own land were treasured prophetic writings that predicted the coming of a divine teacher.  Balaam belonged to the magicians, though at one time a prophet of God; by the Holy Spirit he had foretold the prosperity of Israel and the appearing of the Messiah; and his prophecies had been handed down by tradition from century to century" (Ellen White, Desire of Ages 59-60).

 

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"The week of the feast ended, Joseph and Mary turned their faces towards home.  The confusion and bustle around must have been indescribable" (Geikie, The Life and Words of Christ 214).

 

"There was much confusion as they left the city" (Ellen White, Desire of Ages 80).

 

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"A marriage was afoot in the circle of Mary’s friends; possibly of her connections" (Geikie, The Life and Words of Christ 447).

 

"One tradition makes Alphaeus, and Mary, the supposed sister of the virgin, residents of Cana, and the marriage to have been that of one of their sons" (Geikie, The Life and Words of Christ 572 note).

 

"There was to be a marriage at Cana...; the parties were relatives of Joseph and Mary...." (Ellen White, Desire of Ages 144).

 

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“He had been separated from his mother for quite a length of time. During this period he had been baptized by John and had endured the temptations in the wilderness. 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.’” (Ellen White, Spirit of Prophecy, vol. 2, 99-100).

 

“The telling of this incident of Christ’s wilderness experience in the setting of the home of Mary, the mother of Jesus, just prior to the marriage feast at Cana is strikingly similar to a story we found in the fictionalized account of the life of Christ by J. H. Ingraham.  Ingraham’s work, The Prince of the House of David; or Three Years in the Holy City, is cast in the form of letters written from the perspective of an eyewitness by a certain Adina, a Jewish lady living in Jerusalem, to her father in Egypt” (Veltman, “The Victory,” The Life of Christ Research Project, 179). 

 

For the complete fictional story used by Mrs. White in Spirit of Prophecy, vol. 2, see J. H. Ingraham, The Prince of the House of David, (1857) 135-137.

 

Evaluation:

 

Ellen White repeatedly plagiarizes the ideas that give her writings an I-saw-it visionary quality.  Had she actually seen the incidents about which she wrote, why didn’t she describe those scenes in her own inspired words, and why did she ever refer to the writers of her day who merely speculated about extra-biblical details?  (Notice how the original writers used terms such as “doubtless,” “must have been,” and “possibly” to show uncertainty, and EGW removes these qualifiers.)  So did EGW just need the books on Christ to discern “the order of events”?

 

Thought Questions:

 

  1. Can Ellen White’s extra-biblical details be attributed to her extensive library?
  2. Did Ellen White actually need visions to produce the materials she wrote?


Bible Texts:

 

“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thy name done many wonderful works?” (Matt. 7:22).

 

“Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (I John 4:1).


“And the word of the LORD came unto me, saying, Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own hearts, Hear ye the word of the LORD; Thus saith the Lord GOD; Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!  O Israel, thy prophets are like the foxes in the deserts. Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD.  They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word.  Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The LORD saith it; albeit I have not spoken?  Therefore thus saith the Lord GOD; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord GOD.  And mine hand shall be upon the prophets that see vanity, and that divine lies . . . .” (Ezekiel 13:1-9).


“Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, are these.  For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.  Behold, ye trust in lying words, that cannot profit” (Jer. 7:4-8).


“The lip of truth shall be established for ever: but a lying tongue is but for a moment” (Prov. 12:19).

 

“Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous” (Ps. 31:18).

 

“Deliver my soul, O LORD, from lying lips, and from a deceitful tongue” (Ps. 120:2).

 

“But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death” (Rev. 21:8).

 

For Further Study:

 

Continue on to Crucial Question #7:  William Foy & EGW

Go back to Crucial Question #5:  Ethics of "Literary Borrowing"