The Gift of Prophecy

Ellen White’s Understanding of Her Writings and Scripture

Ellen White Believed in Sola Scriptura

Ellen White wrote extensively on the relationship of her writings to the Bible and on the role of the Bible in faith and practice. She categorically subscribed to the tenet of sola Scriptura. She wrote: “The Bible, and the Bible alone, is our rule of faith.” ⁴² The conclusion of Ellen White’s first book—published in 1851—set the tone of Ellen White’s position on the relationship of her writings to the Bible: GOP 282.2

I recommend to you, dear reader, the Word of God as the rule of your faith and practice. By that Word we are to be judged. God has, in that Word, promised to give visions in the “last days”; not for a new rule of faith, but for the comfort of His people, and to correct those who err from Bible truth. ⁴³ GOP 282.3

This statement made in her first book continued to resonate throughout her life. At the midcourse of her ministry in 1885 she wrote publicly in the church paper: “The Bible, and the Bible alone, is to be our creed, the sole bond of union; all who bow to this holy word will be in harmony.” ⁴⁴ GOP 282.4

During her earliest visions she often held the Bible, quoted from it, and placed it in the hands of those with wavering faith. ⁴⁵ At one point when she doubted her visions, the answer given in vision was 50 texts of Scripture. ⁴⁶ At her last presentation to the 1909 General Conference session she concluded her sermon by holding up the Bible before them and saying, “Brethren and sisters, I commend unto you this Book.” ⁴⁷ GOP 282.5

In writing of her experience and that of the other founders of the Seventh-day Adventist Church, she wrote: “We then took the position that the Bible, and the Bible only, was to be our guide; and we are never to depart from this position.” ⁴⁸ GOP 283.1

She wrote explicitly of the Protestant Reformation principle of sola Scriptura. “In our time there is a wide departure from their [the Reformers’] doctrines and precepts, and there is need of a return to the great Protestant principle—the Bible, and the Bible only, as the rule of faith and duty. . . . God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms.” ⁴⁹ In referring to Protestants who appeal to tradition or the Church Fathers, she wrote: “They may claim the authority of tradition and of the Fathers . . . but in so doing they ignore the very principle which separates them from Rome—that the Bible, and the Bible alone, is the religion of Protestants.” ⁵⁰ GOP 283.2

In all, Ellen White’s published writings contain the phrase “Bible and the Bible only” 45 times and “Bible and the Bible alone” 47 times. GOP 283.3

Ellen White as a Prophet “to” Scripture

It is vital to give attention to Ellen White’s own understanding of her prophetic visions and dreams in relation to the Bible. She saw herself as a messenger of the Lord to lead people to the Bible. She was a prophet to lead us to Scripture—or a prophet “to” Scripture. GOP 283.4

The Bible played a central role in Ellen White’s personal experience and ministry. Not only did she use Scripture; her writings are full of Scripture and point almost continuously to Scripture. A number of her major books are commentaries on the Bible. Her five-volume Conflict of the Ages series is largely a chronological commentary on the Bible. Other books such as Christ’s Object Lessons and Thoughts From the Mount of Blessing are commentaries on Jesus’ parables and sermons from the Gospels. GOP 283.5

Her other major books, Education, The Ministry of Healing, and Steps to Christ, while topically written, are firmly rooted in Scripture and Bible principles. Even her counsel books are strongly Bible-oriented. They are written in a way to lead a person to study the Bible and through the Bible to a faith in Jesus. Her most widely read and translated book, Steps to Christ, was first published by Fleming H. Revell, a non-Adventist Christian publishing house. ⁵¹ It was her intention that her writings lead people to the Bible and Jesus whether they thought of her as a prophetic voice or not. GOP 283.6

The central purpose of her special role as a modern prophet was to testify to the centrality and primacy of the Bible. She was a prophet to point Seventh-day Adventists and the world to Scripture. ⁵² She wrote: GOP 284.1

I have a work of great responsibility to do—to impart by pen and voice the instruction given me, not alone to Seventh-day Adventists, but to the world. I have published many books, large and small, and some of these have been translated into several languages. This is my work—to open the Scriptures to others as God has opened them to me. ⁵³ GOP 284.2

Ellen White even believed that her personal and church testimonies would not have been necessary if professed believers had been diligent in their study of the Bible. On April 30, 1871, she had a dream, which led to perhaps her most direct discussion of the relationship of her writings to the Bible. ⁵⁴ She saw herself addressing a large group at an important church meeting. GOP 284.3

You are not familiar with the Scriptures. If you had made God’s Word your study, with a desire to reach the Bible standard and attain to Christian perfection, you would not have needed the Testimonies. It is because you have neglected to acquaint yourselves with God’s inspired Book that He has sought to reach you by simple, direct testimonies. . . . The Lord designs to warn you, to reprove, to counsel, through the testimonies given, and to impress your minds with the importance of the truth of His Word. The written testimonies are not to give new light, but to impress vividly upon the heart the truths of inspiration already revealed. ⁵⁵ GOP 284.4

When she gave vision-based testimonies to individuals, it was her practice to first point to Bible principles rather than to her own prophetic authority. “It is my first duty to present Bible principles,” she wrote. “Then, unless there is a decided, conscientious reform made by those whose cases have been presented before me, I must appeal to them personally.” ⁵⁶ GOP 284.5

Ellen White used analogy to describe the relationship of her writings to Scripture. She wrote that “little heed is given to the Bible, and the Lord has given a lesser light to lead men and women to the greater light.” ⁵⁷ The “greater light-lesser light” comparison suggested that “just as the moon derives its light from the sun and reflects only what that source emits, so her messages are seen as deriving their authority from scripture, serving only to mirror the principles presented therein.” ⁵⁸ GOP 285.1

Ellen White’s Writings and the Bible Canon

While Seventh-day Adventists do not see a difference in the nature or character of Ellen White’s inspiration compared with the Bible writers, they are very clear on the difference between the role and function of the Bible versus her writings. Adventists would compare her writings to noncanonical prophets such as Enoch, Huldah, Deborah, Miriam, Elijah, Elisha, Nathan, Gad, Ahi- jah, Iddo, John the Baptist, and other New Testament prophets who did not write portions of the Bible. Ellen White wrote: GOP 285.2

During the ages while the Scriptures of both the Old and New Testament were being given, the Holy Spirit did not cease to communicate light to individual minds, apart from the revelations to be embodied in the Sacred Canon. The Bible itself relates how, through the Holy Spirit, men received warning, reproof, counsel, and instruction, in matters in no way relating to the giving of the Scriptures. And mention is made of prophets in different ages, of whose utterances nothing is recorded. In like manner, after the close of the canon of the Scripture, the Holy Spirit was still to continue to work, to enlighten, warn, and comfort the children of God. ⁵⁹ GOP 285.3

Nathan in particular is a good example of a noncanonical prophet with a similar role as Ellen White. He is called a prophet, he wrote an inspired book, yet his book is not included in the Bible. Nevertheless his prophetic role was recognized by David, who was himself a canonical prophet (see 1 Kings 1; 1 Chron. 17:1-15; 29:29; 2 Chron. 9:29; Ps. 51:1). Interestingly, the noncanonical prophet, Nathan, was sent by God to rebuke the canonical prophet, David. GOP 285.4

Ellen White explicitly wrote that her writings were not additions to Scripture. GOP 285.5

Brother J would confuse the mind by seeking to make it appear that the light God has given through the Testimonies is an addition to the Word of God, but in this he presents the matter in a false light. God has seen fit in this manner to bring the minds of His people to His Word, to give them a clearer understanding of it. ⁶⁰ GOP 285.6

Thus Adventists and Ellen White clearly ascribe fundamental authority to the canon of Scripture and do not see modern prophetic visions and dreams as additional Scripture. GOP 286.1

Ellen White’s Role in Seventh-day Adventist Doctrine

It is historically evident that Ellen White’s writings were not the source of any Seventh-day Adventist doctrine. Her counsels have enriched Adventist doctrinal study and provided a correcting and unifying influence, but her writings have never been the basis for fundamental Adventist doctrine or Christian experience. A brief survey of the development of some Seventh-day Adventist beliefs follows. GOP 286.2

Adventists brought with them from other Protestant denominations their doctrines of God, salvation, and sin. Though these concepts developed over time, they were comparable in many ways to the Arminian rather than the Calvinist branch of Protestantism. Certain doctrines that might be considered distinctive for Seventh-day Adventists were also either inherited or developed through Bible study. The concept of the imminent return of Jesus based in a historicist interpretation of Daniel and Revelation came through the Millerite movement and an understanding of Reformation-era historicists. The Adventist doctrine of conditional immortality, the unconsciousness of the soul in death, and the final destruction of the lost came through a minority view from within the Millerite movement and particularly through the influence of George Storrs. ⁶¹ The seventh-day Sabbath concept was largely a result of the influence of Seventh Day Baptists. Ellen White accepted conditional immortality before she had her first vision, and she accepted the Sabbath through personal Bible study in connection with a tract written by Joseph Bates. In regard to the Sabbath, this occurred soon after her marriage during the late summer or early fall of 1846. She did not have a vision on the Sabbath until 1847. The heavenly sanctuary doctrine and the eschatological importance of the Sabbath came largely through the theological influence of O.R.L. Crosier and Joseph Bates. ⁶² Ellen White’s visions provided support and enrichment, but the essential concepts were biblically derived and explained. GOP 286.3

The doctrine of tithing waited until Adventists studied the matter biblically in the 1870s. The development of this doctrine was not initiated or directed by Ellen White’s writings. ⁶³ Though Ellen White’s writings were influential, it was Scripture that remained the determining authority for this doctrine. GOP 286.4

Thus Ellen White is not the source or initiator of Seventh-day Adventist doctrinal development. Her writings provided a unifying and enriching influence. Her positions did not result in a suspension of biblical study; rather, they served as a catalyst for further Bible study. GOP 286.5