Messenger of the Lord

The Fruit of Ellen White’s Ministry

Daniells declared that the “strongest proof” for the genuineness of the prophetic gift in Ellen White was its “fruits, ... not in physical and outward demonstrations.” ⁸ He went on to suggest how this “gift” should be taught to others. He would “begin with the beginning of this movement. At that time here was a gift to that individual, at the same time came this movement of the three-fold message. They came right together in the same year. That gift was exercised steadily and powerfully in the development of this movement. The two were inseparably connected, and there was instruction given regarding this movement in all its phases through this gift, clear through for seventy years.” MOL 435.3

He then reviewed how the fruit of Ellen White’s writings had made the difference in the church’s attitude toward the Bible and its study; in the church’s commitment to evangelism, in this country and the world over; in the Adventist habit of unselfish support of this worldwide outreach; in its community help work; in its health and medical missionary programs, and in its “wholesome” educational philosophy. He concluded his talk with this challenge: “If that [recital of her impact on all areas of Adventist life] is not evidence of the source of this gift among us, then I do not know what would be evidence.” MOL 435.4

In reference to a question regarding Ellen White’s relationship to the Bible, Daniells made it clear that it would be wrong to say that the “Spirit of prophecy [meaning Ellen White’s writings] is the only safe interpreter of the Bible.” After all, he said, what then would we do with people who become Adventists in other lands, “who have not seen a book on the Spirit of prophecy?” MOL 435.5

Daniells spoke of his talks to ministerial meetings where he urged workers to study the Bible first and then to use “the Spirit of prophecy to enlarge our view.... The earnest study of the Bible is the security, the safety of a man.” MOL 435.6

On that point, W. W. Prescott and W. E. Howell added to Daniells’s illustration as to how Ellen White’s writings opened the deeper meaning of certain questions and texts that had troubled them. MOL 435.7

Prescott then asked Daniells how Ellen White should be used to “settle historical questions.” Daniells gave the proper answer: “Sister White never claimed to be an authority on history, and never claimed to be a dogmatic teacher on theology. She never outlined a course of theology.... She just gave out fragmentary statements, but left the pastors and evangelists and preachers to work out all these problems of scripture and of theology and of history.” MOL 435.8

Recalling the 1911 revision of The Great Controversy, he said that such work did not shake his faith but “there are men who have been greatly hurt by it, and I think it is because they claimed too much for these writings.” MOL 435.9

Regarding the conflicts between the King James Version and the appearance of more modern translations, Daniells responded that he did not “think Sister White meant at all to establish the certainty of a translation.... She used whichever version helps to bring out the thought she has most clearly.” MOL 436.1

The question relating to verbal inspiration arose again, to which he said: “I cannot camouflage in a thing like this. I have stood through it about forty years unshaken, and I think it is a safe position; but if I were to take the position that some do on the Testimonies, I would be shaken. I would not know where to stand.” MOL 436.2

Questions arose regarding Ellen White’s counsel on health reform. Daniells’s answer reflected the principles that Ellen White taught: “It is well known from the writings themselves and from personal contact with Sister White, and from common sense, that in traveling and in knowledge of different parts of the world, that the instruction was never intended to be one great wholesale blanket regulation for peoples’ eating and drinking, and it applies to various individuals according to their physical condition and according to the situation in which they find themselves.” MOL 436.3

He went on to remind the group that “Sister White was never a fanatic, she was never an extremist. She was a level-headed woman. She was well-balanced. I found that so during a period of forty years of association with her.” MOL 436.4

W. E. Howell observed that those who use two positions of inspiration, one for the Bible and one for the writings of Ellen White, are in danger of making “extreme and radical positions.” Yet, he also observed that the verbal-inspiration position seemed to be more prevalent among church members and many ministers, and that to correct this misunderstanding would take much wisdom. MOL 436.5

C. L. Benson noted that letters had already arrived from members at home, wondering about the positions of the leaders of the General Conference. Benson voiced his fear that church members, being influenced by their local leaders would consider that those representing thought inspiration were “liberal.” If history and Bible teachers taught what they had been hearing at the Council, “our schools are going to be at variance entirely with the field.” MOL 436.6

J. N. Anderson put the question clearly: “Can we hold something in the back of our head that we are absolutely sure about, and that most of the brethren stand with us on?—can we hold those things back and be true to ourselves? And furthermore, are we safe in doing it? Is it well to let our people in general go on holding to the verbal inspiration of the Testimonies? When we do that, aren’t we preparing for a crisis that will be very serious some day? It seems to me that the best thing for us to do is to cautiously and very carefully educate our people to see just where we really should stand to be consistent Protestants, to be consistent with the Testimonies themselves, and to be consistent with what we know we must do, as intelligent men, as we have decided in these meetings.” MOL 436.7