Proclaiming the Sabbath More Fully

A Word About…

Ellen G. White and,

The Use of the Writings of Ellen G. White in My Papers.

Ellen Gould Harmon (whose parents were former Methodists) was (with her parents) a believer in the teachings of William Miller, a self-taught Baptist preacher. William Miller taught that the Messiah would return in 1843, and later he amended the return date to the fall of 1844, and then specifically to October 22^nd, 1844. William Miller based his teachings upon several Biblical teachings that included the Hebrew month, the Hebrew year, the Hebrew Sabbatical Year, the Hebrew Jubilee Year, and also upon the time prophecies of Daniel and Revelation, but especially upon Daniel 8:14 (“Unto two thousand three hundred evenings and mornings, then shall the sanctuary be cleansed”). The Millerite Movement was a late comer to the Great American Awakening, a spiritual revival that came to many of the churches of New England, America in the early 1800’s.

After the Great Disappointment of October 22^nd, 1844, many persons and groups of the Millerites tried to understand why their Savior had not returned at the time that they were so convinced that He would return. Others had abandoned the Millerite Movement. Some set new dates. (William Miller set only one additional date, for the spring of 1845.) But, others, including Ellen Gould Harmon, felt certain that their prior calculations had been correct. In the late fall of 1844, shortly after the disappointment of October 22^nd, 1844, Ellen Gould Harmon, a young girl of seventeen years, of Jewish lineage, had a vision.⁽¹⁾ Two other men (Hazen Foss and William Foy) had previously had the same vision, prior to the disappointment of October 22nd, but rejected the call of heaven to tell what they had seen. Ellen’s first vision came about November 17 of 1844. Though Heaven had given it to the two different men prior to the disappointment, the vision came as a comfort and a hope for the continued spiritual journeys and eventual post second advent experiences of these disappointed souls (and of those that later would believe in the teachings that they had come, or would come to believe).

Ellen G. Harmon met and married a fellow believer by the name of James White. Ellen continued to have visions. Especially during the first third to first half of her life these visions were usually public. She went into a trance-like state, yet animated. She held heavy Bibles weighing 17 to 19 pounds at arms length for half an hour to even more than an hour at a time. She would turn the pages of the Bible to the exact text, while holding it at arm’s length. Mirror’s were held to her mouth and nose while she was in this state. There was no breath! Yet, she was also somehow able to speak while in vision. The Seventh-day Adventist denomination has hundreds of signed testimonials of eye witnesses to her public visions. As Ellen G. White got older, her visions changed to being dreams of the night.

There are many that think that Ellen White founded the Seventh-day Adventist denomination. This is untrue. While the various doctrines were being wrestled out from Scripture by men, Ellen had difficulty understanding the various issues and differences among the brethren. This “fog of mind” on her part gave the brethren confidence that while discussing various points of contention, Ellen would be momentarily taken into vision, sometimes only long enough to give them just one or two Scripture texts, that specifically assisted their gaining a harmonious understanding of the issue at hand. It was not until most of the foundation doctrines were apprehended that Ellen’s ability to comprehend why certain issues had been important to resolve was returned to her. Thus, contrary to the concern of some who have deep conviction regarding the “headship” of men in the church, the teachings of Scripture, (as understood by Seventh-day Adventism), were mined from Scripture by men, and not by a woman, Ellen White.

Ellen White’s writings cover a spectrum of topics. While some are indeed “prophetic” in nature, others deal with topics like, health reform, diet, principles of education, and principles for the administration of various church institutions. But, the bulk of her writings were of the nature of the role of exhortation and rebuke and of guidance. Of her overall role, Ellen White discouraged (but did not fully deny) the appellation, “prophetess.” She repeatedly said that she was told of Heaven that she was to simply refer to herself as, “the LORD’s messenger.”⁽²⁾ (The Biblical basis for the term, “messenger” is the idea of “apostle,” meaning , “one sent (with a message).”⁽³⁾ Ellen White greatly disliked having her writings placed on an equivalent par with the canon of Scripture. She wrote that her writings were not to be used as the lead or only basis for the settlement of doctrinal disputes.⁽⁴⁾ She told some individuals, “Don’t you quote my words again until you can obey the Bible.”⁽⁵⁾ Ellen White referred to her work and her writings as the “lesser light leading to the Greater Light.⁽⁶⁾ The term, “Greater Light” I understand to be the dual imagery of the Bible and of our Savior, Yahushua ha’Messhiah (Jesus Christ) who was the “Word” made flesh.

Because this book is about my experience in the study of the doctrine of the Covenants and their Mo’edim; because I grew up having belief in the prophetic calling of Ellen White; because I abide in that belief; because some of my intended audience also believes in the prophetic calling of Ellen White; because Ellen G. White, herself, spoke to public audiences, (sometimes as large as 10,000 and even 18,000 people); because I believe it essential for my non-Adventist readers to understand the faith environment, (the cradle, if you will), from which I grew to understand this doctrine of the Covenants and their Mo’edim, I therefore include statements from the pen of Ellen White. My use of Ellen White’s writings in this book belongs to the unique set of life experiences that have brought me to be able to comprehend the doctrine of the Covenants and their Mo’edim in Scripture.

Thus, though it is my belief that the same Spirit that moved and inspired ancient men to write the canon of Scripture also moved upon Ellen White, the writings of Ellen White are quoted in this book to be of an informational nature. I wish my reader to understand that while I deeply revere the writings of Ellen White as “messages from Elohim,” I do not consider them to be equal to the rule of faith and practice, the Torah and the Tanak, to which in my Messianic faith I understand to include the writings of the followers of the Messiah, called the New Testament. The quotations of the writings of Ellen White in this book are intended to be informative of the context of faith: my own, Ellen White’s faith, and the faith of Seventh-day Adventism of her day.

Endnotes.

1. Ellen White’s middle name, Goulde, is a Jewish name. Ellen White’s maiden name, Harmon, is a Jewish name. James White’s name is also probably Jewish. In England, relative to persecution, many Jews took names of colors, particularly, the name, “White,” for surnames.

2. “Early in my youth I was asked several times, Are you a prophet? I have ever responded, I am the LORD’s messenger. I know that many have called me a prophet, but I have made no claim to this title. My Saviour declared me to be His messenger. “Your work,” He instructed me, “is to bear My word. Strange things will arise, and in your youth I set you apart to bear the message to the erring ones, to carry the word before unbelievers, and with pen and voice to reprove from the Word actions that are not right. Exhort from the Word. I will make My Word open to you. It shall not be as a strange language. In the true eloquence of simplicity, with voice and pen, the messages that I give shall be heard from one who has never learned in the schools. My Spirit and My power shall be with you.” Ellen G. White, Selected Messages, Vol. 1, page 32.

3. “…[they are] the messengers [Strong’s G652 apostolos] of the churches, …” 2Corinthians 8:23.

“Toward the end of the first century A.D., the word “apostle” tended to acquire a technical meaning. It lead to the ecclesiastical notion of the apostolic college. This new meaning of the word, “apostle” was anachronistically read back into the time of Jesus. . . .

“The Fourth Gospel insists upon the primary meaning of the word “apostle,” which is simply, “someone sent,” ” an envoy,” “a messenger.” …Jesus is presented [in the gospel of John] as the one who “send” harvesters (John 4:38; cf. Matt. 9:37-38). The Greek verb apostellein does not mean “to make an apostle” in the latter sense given it by the patristic church, but “to send into the fields.” The Samaritan woman was one of the first gospel bearers and evangelists. While the noun is not applied to her, it is correct to state that John considered her an apostle.

“‘She went to the town, and said to the people, “‘Come and see…”‘ (John 4:28-29). It was her testimony that transformed her fellow citizens. ‘Now, many of the Samaritans who lived in that town turned their trust toward [Jesus] on account of the woman’s word’ (4:39). The Fourth Gospel inserted these words of Jesus to his disciples just before a startling conclusion to an equally startling episode, but the evangelist did not do this through a casual juxtaposition of bits and pieces culled from oral tradition:

“‘Myself, have I sent [Strong’s G649 apostellien] you [italics added]

“‘To harvest for that for which you have not worked.’ ([John] 4:38)

The verb “to send,” apostellein or pempein, underlines the nontechnical sense of the noun “apostle,” apostolos, in John. The woman from Samaria was indeed an apostle, in the primary sense of a missionary, an ambassador, a deputy.” Samuel Terrien, Till the Heart Sings, A Biblical Theology of Manhood & Womanhood,copyright 1985 by Fortress Press, Philadelphia, pages 132, 133.

4. “I have words to speak to my brethren east and west, north and south. I request that my writings shall not be used as the leading argument to settle questions over which there is now so much controversy. I entreat of Elders H, I, J, and others of our leading brethren, that they make no reference to my writings to sustain their views of ‘the daily.'” Ellen G. White, Selected Messages, Vol. 1, page 164.

5. “Lay Sister White to one side. Do not quote my words again as long as you live until you can obey the Bible. When you make the Bible your food, your meat, and your drink, when you make its principles the elements of your character, you will know better how to receive counsel from God, and will be partakers of His divine nature. Let us all search the Scriptures, for in them you will find our Saviour a present help in every time of need. I exalt the precious Word before you today. Do not repeat what I have said, saying, “Sister White said this,” and “Sister White said that.” Find out what the LORD God of Israel says, and then do what He commands. Christ said, “I must work the works of him that sent Me.” The Father and the Son are united. Will you [during this] morning address
consecrate yourselves to God?” Ellen G. White, Manuscript Releases Volume Thirteen, page 248.

6. “The LORD has sent his people much instruction, line upon line, precept upon precept, here a little, and there a little. Little heed is given to the Bible, and the LORD has given a lesser light to lead men and women to the greater light.” Ellen G. White, Advent Review and Sabbath Herald, January 20, 1903.