Revelation-Inspiration—Ellen White’s Witness and Experience

1. 1844-1884—The Establishing of a Prophetic Ministry

Adventists in 1844 would seem to have had enough problems without the need to consider the presence among them of one who had the prophetic gift. After the October 22 disappointment there was division, scattering, confusion and uncertainty. The main Adventist group continued to look for the advent of Christ, setting new dates in a few instances, and rejecting any suggestion that they should reevaluate their conclusions. They turned away from the prophetic gift and Sabbathkeeping, as well as a changed understanding RIEWWE 1.6

of the cleansing of the sanctuary. Their rejection of these three steps in advancing light spelled doom for them. These first-day Adventists (now known as Advent Christians) today number only a few thousand, and have not grown in size or influence for many years. RIEWWE 2.1

The small handful of Adventists who did accept a correct understanding of the cleansing of the sanctuary and the doctrine of the Sabbath and the prophetic gift as manifested to Ellen Harmon (White) were saved much confusion and further disappointment of time-setting for Christ’s return. They were also helped in their study of Bible truths. Today they number more than three and a half million around the world. Writing about these early years Ellen White says: RIEWWE 2.2

In the early days of the message, when our numbers were few, we studied diligently to understand the meaning of many Scriptures. At times it seemed as if no explanation could be given. My mind seemed to be locked to an understanding of the Word; but when our brethren who had assembled for study came to a point where they could go no farther, and had recourse to earnest prayer, the Spirit of God would rest upon me, and I would be taken off in vision, and be instructed in regard to the relation of Scripture to Scripture. These experiences were repeated over and over again. Thus many truths of the third angel’s message were established, point by point (The Review and Herald, June 14, 1906; Selected Messages 3:38).

Those who accepted the visions as genuine, were thus spared much confusion and were led to build their faith on a “thus saith the Lord” that was demonstrated both from the Bible and the living witness of the visions. This brings us to the central focus of this earliest period—the visions. RIEWWE 2.3

From the start, the visions were given in public. But more than this, they were accompanied by certain physical phenomena. She did not breath and also exhibited superhuman strength. Her experiences called to mind the visions of Daniel. (See Daniel 10.) Ellen White comments on these phenomena: RIEWWE 2.4

Some of the instruction found in these pages [printed works] was given under circumstances so remarkable as to evidence the wonder-working power of God in behalf of His truth....These messages were thus given to substantiate the faith of all, that in these last days we might have confidence in the Spirit of Prophecy (Ibid).

After her marriage to James White in 1846, he was often present when her visions occurred and he invited others who were present to test the physical phenomena. RIEWWE 2.5

“The visions” was a term most often used to describe Ellen White’s work in those early days by church leaders. In an editorial titled “Our Use of the Visions of Sister White,” J N Andrews made the following point: RIEWWE 2.6

It is plain that those who reject the work of the Spirit of God under the plea that the Scriptures are sufficient, do deny and reject all that part of the Bible which reveals the office and work of the Holy Spirit (The Review and Herald, February 14, 1870).

Note the many times Ellen White herself used the term “visions” when she discussed her work in an 1849 statement: RIEWWE 3.1

I saw the state of some who stood on present truth, but disregarded the visions—the way God had chosen to teach in some cases, those who erred from Bible truth. I saw that in striking against the visions they did not strike against the worm—the feeble instrument that God spake through—but against the Holy Ghost. I saw it was a small thing to speak against the instrument, but it was dangerous to slight the words of God. I saw if they were in error and God chose to show them their errors through visions, and they disregarded the teachings of God through visions, they would be left to take their own way, and run in the way of error, and think they were right, until they would find it out too late. Then in the time of trouble I heard them cry to God in agony. “Why didst thou not show us our wrong, that we might have got right and been ready for this time?” Then an angel pointed to them and said, “My Father taught, but you would not be taught. He spoke through visions, but you disregarded His voice, and He gave you up to your own ways, to be filled with your own doings (Selected Messages 1:40).” [Emphasis supplied.]

In her first book, Experience and Views, published in 1851, she early established her understanding of the relation that was to be observed between “the visions” and the Bible: RIEWWE 3.2

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 [1] for the comfort of His people, and [2] to correct those who err from Bible truth (Early Writings, 78).

That same year she answered someone who claimed she had gotten her message other than from the Lord. She said: RIEWWE 3.3

What if you had said ever so much, would that affect the visions, that God gives me? If so, then the visions are nothing....What you have said, Sister A, influenced me not at all (Letter 6, 1851; Selected Messages 3:63).

Then she added a further point: RIEWWE 3.4

My opinion has nothing to do with what God has shown me in vision (Ibid).

The Lord’s messenger was clear as to the source of the visions. But she spelled out even more detail about the experience in 1860: RIEWWE 3.5

I am just as dependent upon the Spirit of the Lord in relating or in writing a vision, as in having the vision (Spiritual Gifts 2:292; Selected Messages 1:36).

Writing about these early visions she said: RIEWWE 3.6

Although I am as dependent upon the Spirit of the Lord in writing my views as I am in receiving them, yet the words I employ in describing what I have seen are my own, unless they be those spoken to me by an angel, which I always enclose in marks of quotation (The Review and Herald, October 8, 1867; Selected Messages 1:37).

But what did Ellen White “see” in visions? The first writing of The Great Controversy is a prime example. Almost every page contains the words “I saw.” Sometimes it was events: “I saw the Roman guard.” Sometimes it was a look into the character of people: “I saw that Luther was ardent and zealous.” Other times she was permitted to go behind the scenes: “I saw Satan and his angels seeking to shut this divine light from the people of God” (Spiritual Gifts 1:68,122,156). RIEWWE 4.1

Ellen White’s account of Moses’ vision just before Israel entered Canaan is informative. God gave him a detailed description of the promised land with all of his physical senses in operation. He even saw in color. He saw “hills gray with olives and fragrant with the odor of the vine, wide green plains bright with flowers.” He saw “sunny valleys musical with the ripple of brooks and the song of birds” (Patriarchs and Prophets, 472-476). Ellen White had the same kind of experience. RIEWWE 4.2

The visions listed below are only representative of the hundreds given to Ellen White. They demonstrate the wide range of subjects presented to her. RIEWWE 4.3

1. The first vision containing encouragement after disappointment (December, 1844). RIEWWE 4.4

2. Vision to begin publishing (November, 1848). RIEWWE 4.5

3. Vision begins the nine volumes of Testimonies for the Church (November 20, 1855). RIEWWE 4.6

4. The Great Controversy vision (March 21, 1858). RIEWWE 4.7

5. The comprehensive health reform vision (June 6, 1863). RIEWWE 4.8

6. Vision leading to establishing our own health institute (December 25, 1865). RIEWWE 4.9

7. A world work shown in vision (January 3, 1875). RIEWWE 4.10

One of the most informative letters Ellen White wrote on visions was sent to J N Loughborough in 1874. Written thirty years after her first vision, it reveals several important facts about them. RIEWWE 4.11

There was variety: RIEWWE 4.12

The Spirit of God has come upon me at different times, in different places, and under various circumstances (Letter 2, 1874; Selected Messages 3:36, 37).

There was no human control, not even her husband: RIEWWE 4.13

My husband has had no control of these manifestations of the Spirit of God. Many times he has been far away when I have had visions (Ibid).

She could not have visions when she chose: RIEWWE 5.1

It is utterly false that I have ever intimated I could have a vision when I pleased. There is not a shade of truth in this. I have never said I could throw myself into visions when I pleased, for this is simply impossible (Ibid).

She did not welcome the visions: RIEWWE 5.2

I have felt for years that if I could have my choice and please God as well I would rather die than have a vision, for every vision places me under great responsibility to bear testimonies of reproof and of warning, which has ever been against my feelings, causing me affliction of soul that is inexpressible. Never have I coveted my position, and yet I dare not resist the Spirit of God and seek an easier position (Ibid).

What was her attitude toward publishing what she had seen in vision? Here is what she says: RIEWWE 5.3

I was shown years ago that we should not delay publishing the important light given me because I could not prepare the matter perfectly....I was shown that I should present before the people in the best manner possible the light received; then as I received greater light, and as I used the talent God had given me, I should have increased ability to use in writing and in speaking. I was to improve everything, as far as possible bringing it to perfection, that it might be accepted by intelligent minds (Letter 11, 1884).

She then states that J N Andrews delayed his work too long on publishing History of the Sabbath while “other erroneous works were taking the field and blocking the way, so that minds would be prejudiced by the opposing elements.” Then in regard to preparation of her own Testimonies for publication, she stated: RIEWWE 5.4

Where the language used is not the best, I want it made correct and grammatical, as I believe it should be in every case where it can be without destroying the sense (Ibid).

The writing of the messenger during this period was directed to a young church. The books and articles prepared were done largely for Adventists. And, until near the end of these years, the messages were directed almost exclusively to an audience in North America. RIEWWE 5.5

But the death of James White in 1881 signaled the end of an era. The prophet had been given the visions, and James White had usually been the leading force in carrying out the instructions. First it was a paper, then organization, a health message, a medical work, an educational system, and much, much more. In each of these enterprises James White led the way. RIEWWE 5.6

After the last public vision in 1884, it was time for moving on to a new phase of her work. Ellen White was to take an even more personal, world role. RIEWWE 6.1