Ellen White: Woman of Vision

Sources

In writing The Great Controversy Ellen White made use of the writings of others. She explained: WV 270.1

In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject (Great Controversy, p. Xii). WV 270.2

She also drew from denominational authors, such as Uriah Smith and J. N. Andrews, in presenting views on prophecy. She had been with the pioneers of the church as they earnestly studied the Bible, and conclusions had been arrived at jointly, hence at times one would be the writer to set them before the public, and at times another. Thus she acknowledged: “In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works” (Ibid.). WV 270.3

No one can mistake that in initially writing the great controversy story Ellen White is describing what she had seen—in vision, but nevertheless a very real experience. And so it is through the entire Spiritual Gifts, volume, with such expressions as “I was shown” or “I saw” or the equivalent, averaging one a page. WV 270.4

The account passes from Creation very briefly down through the experiences of Old Testament history, touching those points prominent in the conflict between the forces of good and of evil. It deals in more detail with the life and ministry of Jesus and the experience of the apostles. At this point Ellen White goes beyond the Bible records and describes the apostasy, at times in symbolic representations. Then she moves into a brief chapter on the Reformation, describing what she saw of the ministry of Martin Luther and Melanchthon. This represented the conflict through postbiblical centuries, and bridged the story to the Advent movement. Twenty chapters fill the last half of the book, and trace the history, past and future, to the new earth. In this little volume there emerged for the first time the concept that links features in world history and church history as a part of the picture of the conflict of the ages. WV 270.5

Just where she may have begun her writing for the book is unknown. She mentions doing such writing two years before James White's death. In 1883 the May 31 issue of the Signs carried as its lead article the beginning of a series of 20 articles featuring Martin Luther as the central figure in the Protestant Reformation. In preparing this material for publication she was fulfilling the commission “to trace the history of the controversy in past ages,” selecting and grouping “events in the history of the church.” Much of this history had passed before her in vision, but not all the details, and not always in its precise sequence. In a statement presented to the Autumn Council of the General Conference Committee on October 30, 1911—a statement that had been carefully read by Ellen White and carried her written endorsement—W. C. White spoke of how she received light on Reformation history and the manner in which the writings of others were an aid to her in this work. WV 270.6

The things which she has written out, are descriptions of flashlight [flashbulb] pictures and other representations given her regarding the actions of men, and the influence of these actions upon the work of God for the salvation of men, with views of past, present, and future history in its relation to this work. WV 271.1

In connection with the writing out of these views, she has made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D'Aubigné's History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. This has helped her to locate and describe many of the events and the movements presented to her in vision (Selected Messages 3:437). WV 271.2

At another time, in answering questions concerning his mother's literary work, W. C. White wrote: WV 271.3

During her two years’ residence in Basel, she visited many places where events of special importance occurred in the Reformation days. This refreshed her memory as to what she had been shown and this led to important enlargement in those portions of the book dealing with Reformation days (WCW to L. E. Froom, December 13, 1934 [see also Ibid., 3:465]). WV 271.4

As The Great Controversy was being prepared for wide distribution to the general public, some materials were deleted. W. C. White explained this: WV 271.5

In her public ministry, Mother has shown an ability to select, from the storehouse of truth, matter that is well adapted to the needs of the congregation before her; and she has always thought that, in the selection of matter for publication in her books, the best judgment should be shown in selecting that which is best suited to the needs of those who will read the book. WV 271.6

Therefore, when the new edition of Great Controversy was brought out in 1888, there were left out about twenty pages of matter—four or five pages in a place—which was very instructive to the Adventists of America, but which was not appropriate for readers in other parts of the world (WCW statement to the General Conference Autumn Council, October 30, 1911 [see also Ibid., 3:438, 439]). WV 271.7

One such deleted item was the first part of the chapter titled “The Snares of Satan,” pages 337 to 340. In this she presented a view given her of Satan holding a council meeting with his angels to determine the best manner in which to deceive and mislead God's people. This presentation may be found in Testimonies to Ministers, pages 472 to 475, and, of course, in the facsimile reprint of The Spirit of Prophecy, volume 4. WV 272.1