“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).
From 1844 until her death in 1915, Ellen G. White received repeated visionary experiences which shaped and guided the Seventh-day Adventist Church. Due to her apparently miraculous public
visions during which she appeared not to breathe, Adventists began referring to her messages as the “Spirit of Prophecy,” and Mrs. White accepted this term for a time. She allowed a four-volume
set of her books, which became a forerunner to her famous Conflict of the Ages set, to be entitled The Spirit of Prophecy. In later years, Mrs. White was sometimes reluctant to be
called a prophetess, but she was definite about her divine calling. In 1905, she wrote,
“Others have called me a prophetess, but I have never assumed that title. I have not felt that it was my duty thus to designate myself. Those who boldly assume that
they are prophets in this our day are often a reproach to the cause of Christ. My work includes much more than this name signifies. I regard myself as a messenger, entrusted by
the Lord with messages for His people” (3SM 74).
Ellen White’s claim to be a messenger, which means being “more than” a prophet, should be carefully considered, for she is actually laying claim to the mantle of John the Baptist. Jesus
declared, “But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I
send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the
Baptist . . . .” (Matt. 11:9-11).
In 1897, Ellen White stated her understanding of the quality of her divine revelations: “The message the Lord has given me to bear has been in a straight line from
light to light, upward and onward from truth to advanced truth” (3SM 74). Whether one refers to Mrs. White as prophetess or messenger of the Lord, it is clear that in her mind, there was
no doubt that all of her visionary experiences were from the Lord, and that even though she grew in her prophetic understanding, the growth was from simple to complex truths. In other words,
the early visions were just as true as the later ones.
The Seventh-day Adventist Church's fundamental belief #18 states that Ellen White's "writings are a continuing and authoritative source of truth," but does Ellen White meet the scriptural tests of
a true prophet? The Bible repeatedly warns against following false prophets. Blind spiritual guides can only lead to perdition. However, it would be perilous to reject true
revelations from God. Therefore, every prophetic claim must be painstakingly compared to the teaching of scripture, using minds illuminated by the Holy Spirit. Eternal destinies are at
Seventh-day Adventists have typically applied four texts as tests of a prophet: Isaiah 8:20 (faithfulness to scripture), Jeremiah 28:9 (fulfillment of predictions), I John 4:2 (testimony regarding
Jesus Christ), and Matthew 7:20 (fruits of the prophetic ministry). To these four, I will add the test of honesty on the basis of Revelation 21:8. True prophetic ministry is supported by
the five pillars of honesty and integrity, faithfulness to
scripture, accuracy of prophecies, testimony regarding Jesus, and the
fruits of ministry. All prophetic claims must be evaluated based on these pillars. Each crucial question
(CQ) presented in this study relates to one of these five pillars. If Ellen White’s ministry fails one or more of the crucial questions, the pillars would become unstable,
leading to a disintegration of the edifice of her prophetic claims. We share the pillars and the crucial questions in the hope that they will encourage clarity, reflection, and Christian
Joseph Rector, 2010
Continue to the 1st Pillar: Honesty and Integrity