Introducing
the Author
To most readers a brief sketch of the writer adds interest to the material
presented. We will therefore offer a brief sketch of Edward S. Ballenger, the writer
of this pamphlet.
He was born and reared on a woodland farm in
northern Illinois, in 1864. His father was a SDA minister for over 50 years,
beginning about 1858. His brother and two sisters were workers "in the
cause." Young Edward quit a good position in the public schools to enter Battle
Creek College, where he spent four years to prepare himself for the Lord's work. He
was a member of the faculty of three of their colleges, and was closely connected with the
establishment of three of their successful sanitariums. He spent the better part of
his middle life as a worker among the SDAs. His childhood home was known by the
neighbors as the Advent Hotel, because of the many ministers who enjoyed their
hospitality.
Mr. Ballenger was a firm believer in the teachings
of the denomination, including the inspiration of Mrs.White's writings. He was
intimately associated with Mrs. White and her son "Willie" for a number of
years. His first doubts were kindled by his contact with Mrs. White, her helpers and
many of the General Conference workers. These doubts were confirmed by his study of
the earliest documents of the pioneers which came into his possession. He has been
editor of The Gathering Call for over 28 years, at a great financial loss.
We will let Mr. Ballenger present his attitude
toward his former brethren and his purpose in publishing these things:
I have no grudge against my brethren, neither am I
trying to tear down their work; on the contrary I am trying to lead them to correct their
creed and bring it into harmony with the Word of God. Our contention is not one of a
difference of interpretation; but our aim is to lead them to correct their teachings on
points where they know they are out of harmony with the Bible, and to tell the laity
"the truth, the whole truth, and nothing but the truth."
Beginnings of the Seventh-day Adventist
Movement
The history of this denomination began with the Millerite movement of 1844. Wm.
Miller was an honest man; but possessed a very limited education. He became a very
earnest Christian after spending some time in infidelity, and after his conversion began
an intensive study of the Bible, specializing on time prophecy. He honestly thought
he found at least five time prophecies which terminated in 1843, which later were adjusted
to terminate in the fall of 1844. Mr. Miller was an unselfish, honest man with a
deep Christian experience. His education was too limited to quality him as a
reliable interpreter of unfulfilled prophecy.
Who Was
Mrs. E. G. White?..
Ellen Gould Harmon was born No. 26, 1827 and died
July 16, 1915. She passed through the 1844 movement as a firm believer in the
teaching of William Miller. She was married to James White, August 30, 1846.
To this union four boys were born, two of whom reached maturity, Edson J. and William
C. The chief point of interest and controversy which surrounds this remarkable
character centers on what she and her followers call "visions from the Lord" and
the source from which she received these visions.
We have no railing accusation to bring against Mrs.
White now many years dead. We would be glad to let her rest with our benediction
were it not for the unreasonable attitude her followers maintain toward her writings, and
the manner in which those in authority deal with those who decline to accept her writings
as the voice of God.
There is no sin which is dealt with more quickly
and sternly than is the sin (?) of publicly refusing to accept her writings as infallible.
Not a few of their most efficient workers have been cast out as a thing unclean for
no other wrong (?) than doubting the authority of her word, or teaching doctrines contrary
to her interpretation.
James White, Joseph Bates and Ellen G. Harmon were
the outstanding trinity of founders of the Seventh-day Adventist branch of the Miller
movement. Ellen Harmon, who became the wife of James White in 1846, began soon after
the disappointment to have visions. This gift under the direction of Elder White
gave them all but an undisputed leadership.
Fanaticism and extremes in practice and teaching
ran wild for at least a decade after the disappointment and not a few of these crude
beliefs have been cemented into the very foundation of their denominational structure.
With their many errors they have mingled some well
fortified Bible truths which they have broadcast to the world with commendable zeal.
Our purpose in publishing this document is to influence these people to separate the
chaff from the wheat that the truths which they teach may not be clouded or obscured by
the errors with which they are entangled.
Miller's Five
Prophetic Periods..
Miller had a fertile mind in selecting time
prophecies that he thought terminated in 1843. He presented at least five.
The 2300 Days..
His most important date was the 2300 days of Dan. 8:14, which he started
from 457 BC, at the time of the beginning of the 70 weeks of Dan. 9:24.
SDAs retain only the 2300 days of Miller's five periods, even though Mrs. White
mentions "periods" (plural) eleven times in Early Writings.
The Earth 6000 Years Old
in 1843..
The earth would be 6000 years old in 1843. Then the seventh 1000, or
millennium, would begin.
The 2520 Years..
"I will punish you seen times more for your sins." Lev. 26:18.
This he interpreted to mean seven prophetic years of 360 days of 2520 literal
years. This period had to begin when Manasseh was taken captive to Babylon, in 677
BC.
The 50th Jubilee..
The Jews had a special celebration every fiftieth year, called a Jubilee.
The last one they held, according to Miller, was in the fourth year of the reign of
Jehoiakim, 607 BC. The fiftieth Jubilee of Jubilees would be held in 1843.
That is 49 Jubilees had been missed, a period of 2450 years, and the coming of the
Lord would introduce this fiftieth Jubilee.
The 1335 Days..
Miller had the 1335 days of Dan. 12:12 begin in 508 AD and terminate in 1843.
In Early Writings Mrs. White no less than eleven times speaks of
"prophetic periods" (plural) as terminating in 1844, yet the denomination
retains only one of these periods -- the 2300 days.
The Review & Herald Continues
To Misrepresent
Facts
On May 5, 1959, the General Conference put out a special issue of the Review &
Herald, containing 52 pages. On the front cover of this special is a
reproduction of a beautiful painting representing Mrs. White in her youth looking upward
at a globe with a soft light emanating from the eastern part of the United States, and
going entirely around the world. Sitting by her are James White and Joseph Bates,
the latter having a tablet in his hand, indicating that he is taking down what Mrs. White
is saying in vision. Again, we say it is a very attractive illustration.
Deceiving By
A Picture..
On page 39 they have recorded an explanation of this painting.
Harry Anderson has sought, in this beautiful painting, to
capture a scene in the early history of the Advent Movement. Mrs. E. G. White thus
describes the scene she saw in her vision of the beginnings of the publishing work:
"At a meeting held in Dorchester,
Mass., November, 1848, I had been given a view of the proclamation of the sealing message,
and of the duty of the brethren to publish the light that was shining upon our pathway.
"After coming out of vision, I said
to my husband: 'I have a message for you. You must begin to print a small paper and
send it out to the people. Let it be small at first; but as the people read, they
will send you means with which to print, and it will be a success from the first.
From this small beginning it was shown to be like streams of light that went clear round
the world.' " -- Life Sketches of Ellen G.
White, p. 125.
It was in July, 1849, that James White
responded to this vision by starting the publication of Present Truth, which was
shortly renamed Review and Herald. From this small beginning has indeed
grown a world work, as Mrs. White forecast in vision.
In the background of this picture are
shown James White and Joseph Bates taking notes.
We wrote to the Review & Herald Publishing House asking
permission to reproduce this painting. They refused to grant our request.
The
Editor Guilty..
The most important portion of this description of the cover is
found also on page 5 from the pen of the editor. In addition to quoting that portion
referring to light going around the world, the editor also says: "James White
believed that he had present truth to present to the world." This statement is
represented as being taken from one of Mrs. White's earliest visions which was given her
at Dorchester, Mass., Nov. 1848. The vision from which this was taken has never
appeared complete in any of Mrs. White's publications. We have a complete copy of
this vision which we expect to reproduce in the next issue of the Gathering Call.
The length of it prevents our using it in this issue. That portion which relates to
seeing the lights going around the world is not in the Dorchester vision.
Joseph Bates wrote this vision while Mrs. White spoke it; and there is no
reference whatsoever to light streaming clear around the world. It is a
disgrace to any people to publish such illustrations or such statements in regard to the
Dorchester vision.
Mrs. White
was 58 Years Old When..
She First Saw Lights Going..
Around the World..
The first time that Mrs. White gave utterance to seeing lights encircling the
globe was when she was visiting Europe, in 1885 or 1886. It was first published in
the RH July 26, 1887. If Mrs. White saw this in 1848, why was it not published until
1887, nearly 40 years later? In proof of this we reproduce her first publication of
her seeing lights going clear around the world. It is found on page 379 of the old
edition of Gospel Workers, published in 1892.
In my very girlhood the Lord saw fit to open before me the glories of
heaven. I was in vision taken to heaven, and the angel said to me,
"Look!" I looked to the world as it was in dense darkness. The agony
that came over me was indescribable as I saw this darkness. Again the word came,
"Look ye!" And again I looked intensely over the world, and I began to see
jets of light like stars dotted all through this darkness; and then I saw another and
another added light, and so all through this moral darkness the starlike lights were
increasing.
In this Dorchester vision Mrs. White saw that they should begin printing the
message but she had no idea of printing the message for the world, for in that vision she
stated that they had received the "shut door," which meant that they believed
probation had closed.
Another illustration is presented in this Special on page 7. It
represents James White and his wife together with other workers bowing around a stack of
their first paper, the Present Truth, and asking God's blessing to go with it as
they mailed it out to their friends. Present Truth was an 8-page paper
which was edited by James White from July 1849 to November, 1850. The eleven issues
were bound together and had a wide circulation in the early days. Mrs. White states
that they bowed around very issue of this paper, and asked God's blessing upon it.
There was hardly a number of this paper that did not contain arguments trying to prove
that probation had closed in 1844. One number is largely given to the shut door.
Mrs. White's Topsham vision given on Sabbath, March 24, 1849, contains the
positive evidence that she believed and taught the "shut door." Those who
have copies of this Present Truth, will find the portion relating to the shut
door at the bottom of col. 1, page 22. It is this portion of the Topsham vision that
is omitted from all of Mrs. Whit's subsequent reproductions. James White, Mrs.
White, Joseph Bates, Hiram Edson and others of the pioneers wrote for the Present
Truth condemning the 1st-day Adventists and other churches for trying to save
sinners, because God had rejected all of the world excepting the Advent believers.
Mrs. White Asking God's Blessing..
On The Shut Door..
The inconsistency of these pioneers including James White and his wife bowing
down and asking God's blessing to attend the contents of this document which was saturated
with the teachings of the "shut door," and then a century later, trying to make
all people believe that Mrs. White was shown in vision that they were called to publish
and send the message clear around the world, is a shame to any people.
Were The
Pioneers Planning..
A World-Wide Work?..
The centennial of the RH begins with the publication of Present Truth,
the first periodical put out by James White in July, 1849. After he had published
six numbers he wrote:
When I commenced the "Present Truth," I did not expect to
issue more than two or three numbers.
Present Truth, p. 45.
In the first number of Present Truth he wrote:
The four Angels are holding the angry nations in check but a few days,
until the saints are sealed.
There is not anything in this that would indicate that they were planning a
world-wide work. It plainly specifies what they were trying to do. He was
writing for the benefit of the "scattered remnant," and he stated that
"what is done to spread the truth, must be done quickly." Also as quoted
above: "Angels are holding the angry nations in check but a few days"; and for
what purpose? "until the saints are sealed."
This certainly is contrary to the teachings of the denomination, and to the
testimonies of Mrs. White, that they were planning a world-wide work, and that she saw
jets of light encircling the world.
In 1859
Uriah Smith Didn't Believe..
They Were to Go Outside..
The United States..
On page 25 of this Special, Arthur W. Spalding quotes from an answer in RH from
the pen of Uriah Smith regarding the work of foreign missions:
When a correspondent inquired, "Is the Advent message to be given
outside the United States?" Uriah Smith replied, "This might not perhaps be
necessary to fulfill Revelation 10:11, since our own land is composed of people of almost
every nation." RH, Feb. 3, 1859, p. 87.
On page 12 of this Special is another illustration with the inscribed legend:
"We have nothing to fear for the future, except that we shall
forget the way the Lord has led us, and His teachings in our past history."
Their
First Missionary..
If the pioneers were instructed by Mrs. White to carry the message to all the
world, they were mighty slow about acting upon it. J. N. Andrews was the first
missionary that they sent outside of the U.S.A.; and that was in 1874, twenty-six
years after Mrs. White says she saw jets of light going clear around the world.
SDAs
Commandment Breakers..
SDAs repeatedly claim that they are the only people that represent God in this
world; and two of their strongest arguments to prove this claim are that they keep the
commandments of God, and have a prophet. But she died in 1915. Their claim to
be commandment-keepers of course refers to the keeping of the 7th-day Sabbath; but, anyone
who breaks the 9th commandment cannot be classed among command-keepers; and everyone who
teaches that the pioneers began in their early history to carry the message to the world,
is a commandment-breaker in that they are teaching that which is not true. We admit
that many ministers are honestly, but ignorantly, teaching this error; but we cannot
excuse the leaders, because they know positively that instead of laying plans to carry the
message around the world, they were teaching that probation had closed, and that their
only job was to search out the followers of Miller, and teach them the "shut
door" and the 7th-day Sabbath. The pioneers claimed for at least the first
seven years of their existence that the present truth was the "shut door" and
the 7th-day Sabbath.
It is time for SDAs to quit violating the 9th Commandment, or quit claiming to
be the chosen people of God because they keep the Ten Commandments.
The Review and Herald
Special
Editor F. D. Nichol of the RH introduces their centennial issue with a most boastful
declaration:
No more serious danger could ever
confront the church of God than for its members to drift into the belief and feeling that
Seventh-day Adventism is simply one more Protestant church in the world, peculiar,
perhaps, in certain doctrines, but essentially like all other churches. Our
difference lies, not simply in our different doctrines, but in our different origins....
This number really finds its justification in the
words of Mrs. White: "We have nothing to fear for the future, except as we shall
forget the way the Lord has led us, and His teaching in our past history." --
Life Sketches, p. 196.
Editor Nichol is a young man, and it is possible that he is not familiar with
the early history of the denomination. We are not prepared to accuse him of
deliberate deception; but his youth ought to caution him to be careful in regard to
presenting the origin of SDAism. Any church that lays claim to being the only church
thereby gives evidence to thinking Christian people that they are most sadly
deceived. In this one item, SDAs are patterning after the R.C. Church. Anyone
looking over the field, and seeing the great work that most of the Protestant churches are
carrying on all over the world, especially in the needy foreign fields, would be led to
see that God is using other churches.
How much more modest it would be for the denomination to take the position that
they are one of God's churches instead of boasting that they are the only "favorites
of God." SDAs should be the last people to make the statement that the only
thing to fear is that they would "forget the way the Lord has led us and His
teachings in our past history."
The RH would not allow an exact history of the pioneers to be put in
print. We would be glad to furnish a good lengthy article on the early history of
the denomination without comment, taken from their original documents. Furthermore
we would give them $25 a column if they will print what we furnish, as stated above.
In support of our contention, we wish to present briefly some facts regarding
denominational history.
For many years after the disappointment, the pioneers called First Day
Adventists, Laodiceans, and they taught that nobody could be saved in the Laodicean church
-- that they had to leave it and join with them in the Philadelphian church; but
for close to a century they have declared that they were the Laodicean
church. The SDA church is the only Protestant church in existence that was
established on an error or false teaching.
Elder Uriah
Smith Doubted
the Testimonies
Elder Uriah Smith was connected with the editorial staff of the RH for fifty yeas, most of
the time as editor in chief. His works on the prophecies are still considered
standard in the denomination.
In a letter written March 22, 1883, he said:
It seems to me that the Testimonies, practically, have come into that
shape, that it is not of any use to try to defend the erroneous claims that are now put
forth for them.... Bro. Littlejohn has preached on the subject here treating it
mostly from a theoretical standpoint. But that does not touch the question at issue
among us at all. I presume you noticed in the Review of March 13, Bro. Waggoner's
extinguisher of the Mormon gifts. But, if the same reasoning will not apply somewhat
to our own experience, I cannot see straight. The cases of F----, C----, and S----
S---- are stunners to me.
If all the brethren were willing to investigate this
matter candidly and broadly, I believe some consistent common ground for all to stand upon
could be found. But some, of the rule or ruin spirit, are so dogmatical and stubborn
that I suppose that any effort in that direction would only lead to a rupture of the body.
Elder Smith was editor of the R. & H. for thirty years before he discovered
that any omissions had been made from the early visions in Early Writings.
We have a letter in his own handwriting stating this fact.
The three people referred to above were all prominent workers in the Advent
cause, associated with James White and his wife; but were very immoral in their conduct;
yet Mrs. White never knew of their immorality until the women who were involved confessed
their sin. The fact that she did not know of their vileness was a
"stunner" to Elder Smith. It is a sad fact, however, that Elder Smith
after writing these things, smothered his conscience and attempted to defend the
inspiration (?) of Mrs. White.
Who Taught the
Shut Door?
The
"Shut Door" a Hot Point..
of Discussion..
The followers of William Miller approached Oct. 22, 1844 with the utmost
confidence that the Lord would come and redeem them that day. As the day approached,
they ceased their labors for the salvation of sinners, believing their work for the world
was finished. Their disappointment was keen beyond description. For weeks, if
not for months, they lived in almost daily expectation, while the world and many of the
churches laughed them to scorn. They met the jeers and jibes of the rabble with the
declaration that they had passed the day of salvation unprepared and were forever lost.
It was amid these surroundings that Ellen Harmon had her first vision.
She was only slightly passed 17 years of age. This first vision was published in a
24-page pamphlet entitled A Word to the "Little Flock" May 30,
1847. A part of this vision has been a source of keen dispute for more than 100
years. Her critics declaring that she and her followers believed and taught that
probation for all the world except the Advent believers closed on Oct. 22, 1844, and her
defenders emphatically denying this charge. We will present the facts and let the
readers judge for themselves.
Mrs.
White Defines the..
Shut Door..
The keenest controversy has centered around the question of the "shut
door." To properly understand the early documents, one must bear in mind that
this term meant the close of probation on Oct. 22, 1844 to all the world excepting the
Adventist believers. In speaking of Adventist believers and their experiences after
the disappointment, Mrs. White says:
All this confirmed them in the belief that probation had ended, or, as
they then expressed it, "the door of mercy was shut."
Spirit of Prophecy, Vol. 4, p. 268.
This definitely defines the "shut door" to mean the close of
probation.
They constantly referred to Matt. 25:10 -- "They that were ready
went in with him to the marriage, and the door was shut."
We will now introduce the testimony of Mrs. White herself:
For a time after the disappointment in 1844, I did hold, in common with
the advent body, that the door of mercy was then forever closed to the world. This
position was taken before my first vision was given me. It was light given me of God
that corrected our error, and enabled us to see the true position.
Quoted by F. M. Wilcox,
The Testimony of Jesus, p. 76.
How can this be so when it was that "first vision" which taught of
"all the wicked world which God had rejected," as seen below.
Mrs.
White's First Vision, Dec. 1844,..
Taught the "Shut Door"..
Some of Mrs. White's later defenders such as F. M. Wilcox, former editor of the
R. & H., and the late A. G. Daniells, for twenty-one years president of the General
Conference, admit that the pioneers, including Mrs. White, believed the "shut
door"; but they deny that she ever taught it in vision.
That Mrs. White believed and taught the "shut door" is evident from
several of her early visions. We introduce a paragraph from her first vision which
was published in A Word to the "Little Flock" in 1847. This
paragraph is found on page 14.
The light behind them went out leaving their feet in perfect darkness,
and they stumbled and got their eyes off the mark and lost sight of Jesus, and fell off
the path down in the dark and wicked world below. It was just as impossible for
them to get on the path again and go to the City, as all the wicked world which God had
rejected. They fell all the way along the path one after another, until we
heard the voice of God like many waters, which gave us the day and hour of Jesus coming.
Her
Topsham Vision Taught..
An
Extreme "Shut Door"..
Another damaging evidence is found in what is known as the "Topsham
Vision" given to her March 24, 1849. This was published in No. 3 of Present
Truth, August 1849. The portion which we reproduce is found on page 22:
I saw that the mysterious signs, and wonders,
and false reformations would increase, and spread. The reformations that were
shown me, were not reformations from error to truth; but from bad to worse; for those
who professed a change of heart, had only wrapped about them a religious garb, which
covered up the iniquity of a wicked heart. Some appeared to have been really
converted, so as to deceive God's people; but if their hearts could be seen, they would
appear as black as ever. My accompanying angel bade me look for the travail of
soul for sinners as used to be. I looked but could not see it; for the time of their
salvation is past.
From 1844 to 1851, Mrs. White and her followers were teaching that all the
world were rejected of God, and therefore no one except Advent believers had any chance
for salvation. They taught that the Spirit of God had been withdrawn from the
world,and hence no one could be convicted of sin. They were looking for the Lord to
come in 1851. In this year Mrs. White collected together most of her visions during
that period of seven years and published them in a booklet entitled Experience and
Views. She and her husband at the time of the publication of this booklet had
given up their former teaching regarding the "shut door." Therefore, they
left out all of the above quotations printed in italic type which showed beyond all
controversy that before eliminating these positive statements, she believed that probation
had closed. Had she published these statements complete all of her followers
would have recognized she was a false prophet because both of these testimonies were
revealed to her while in vision, and were gross mistakes. In her first vision she
saw that God had rejected the world as well as all Advent believers who gave up their
faith. That she believed that probation had closed in 1844 is proven by the
testimony of her husband, published in their first document A Word to the "Little
Flock" (p. 22).
Mrs.
White Was Reproved..
in Her First Vision For..
Giving Up The..
Shut Door..
Elder White is trying to prove to his followers that Mrs. White's visions were
not based on previous teaching or what she had learned from her associates. In
referring to her first vision he says:
However true this extract may be in relation to reveries, it is not true
in regard to the visions; for the author does not "obtain the sentiments" of her
visions "from previous teaching or study." When she received her first
vision, Dec. 1844, she and all the band in Portland, Maine, (where her parents then
resided) had given up the midnight-cry, and shut door, as being in the
past. It was then that the Lord shew her in vision, the error into which she and the
band in Portland had fallen. She then related her vision to the band, and about
sixty confessed their error, and acknowledged their 7th month experience to be the work of
God.
In this vision Mrs. White saw that God had rejected "all the wicked
world" and Elder White sates in this defense that she and the people with whom she
was associated had given up the idea that the door was shut on Oct. 22; but her first
vision showed her that she and the group in Portland had made a mistake in giving up the
"shut door"; that is: the Lord revealed to her in the first vision that the view
that she had held and given up was the truth and that she and all the band in Portland
acknowledged that they had made a mistake in giving up the "shut door" and came
back to the truth (?) and accepted afresh the teaching that probation had closed.
Bear in mind that this correction was given to her in vision. So her first
vision was given to her to confirm the teachings of the pioneers that probation closed on
Oct. 22.
The first vision was given in Dec. 1844 or the spring of 1845. The
Topsham vision was given in March 1849, at least five years after her first vision.
During this period there was a most bitter controversy over the "shut door"
between the followers of the Whites, who were called Seventh-day Adventists, and the
followers of Miller, Himes and others who were called First-day Adventists. The
later renounced the "shut door" in April, 1845 and for at least seven years the
followers of Mrs. White called them Laodiceans and rebels against God for giving up the
"shut door." The First-day Adventists were active in gospel work and were
winning many souls to Christ from all classes of people. They cited their remarkable
conversions to the Seventh-day Adventists in proof that the door was not shut. The
Seventh-day Adventists met this argument by declaring that what they called conversions
were nothing but the work of the devil. As Mrs. White put it "those who
professed a change of heart had only wrapped about them a religious garb, which covered up
the iniquity of a wicked heart. Some appeared to have been really converted, so as
to deceive God's people but if their hearts could be seen, they would appear as black as
ever."
In another place she says: -- "I saw false reformations every-
where." If she did not believe that probation was closed, what did she mean by
these statements, and if she did not believe that everyone who read these statements would
recognize that she believed and taught in vision that probation had closed, why did she
leave them out?
Mrs.
White Taught that the..
Sabbath
and Shut Door..
was
"Present Truth"..
At the time of her Topsham vision, 1849, she believed that "present
truth" was the "shut door" and the commandments. She says:
there I was shown that the commandments of God,
and the testimony of Jesus, relating to the shut door, could not be separated.
Present Truth, p. 21.
The omissions from Mrs. White's first vision should appear between the words
"below" and "soon" in the ninth line, on page 15 of the new edition of
Early Writings. The omitted portion from the Topsham vision should appear
between the expressions "from error to truth" and "My accompanying
angel" in the fourth line on page 45.
Mrs. White frequently speaks of the "shut door" in her early visions,
but our space will not permit reproducing them.
Only A
Few Months Left..
In 1850..
But now time is almost finished, and what we have been years learning,
they will have to learn in a few months.
Early Writings, p. 67.
This was written in the middle of the year 1850. The pioneers, especially
Capt. Bates, were teaching that the seven times that the blood was sprinkled on the mercy
seat (Lev. 16:14) represented seven years which would be occupied by Christ making
atonement in the most holy place. This period would terminate Oct. 22, 1851, at
which time they confidently expected that Christ would return. They had been nearly
six years in arriving at their conclusions, but the Laodiceans that came in after this,
would have to learn in a "few months" what they had been six years
learning. These few months didn't leave much time for a "world-wide
campaign." These few months have stretched out to over 100 years.
Making
the First-day Adventists..
Ashamed for Giving Up the..
"Shut Door"..
In the Review and Herald of May 2, 1935 Elder W. C. White, speaking of
his mother and father says:
"The Lord showed me," she
wrote that he [Elder White] "must take the testimonies that the leading Adventists
published in '44, and republish them, and make them ashamed.
"This is my first work," wrote James White
to Leonard Hastings, July 21, 1850. "I expect to get out a paper called the Advent
Review, 16 pages, the size of Present Truth ... The cause calls for
it. I hope to get out six numbers."
Bear in mind that Mrs. White told her husband that the Lord showed her that he
should write this document, the Advent Review, containing "testimonies that
the leading Adventists published in '44" showing what they believed and then taught
for the purpose of making them "ashamed." This was the purpose of
publishing the Advent Review. The reader should not confuse the Advent
Review with the Review and Herald. It was an entirely separate
document. James White associated with him in this publication four other outstanding
leaders, Hiram Edson, David Arnold, George W. Holt, and S. W. Rhodes.
After publishing four issues of 16 pages each they saved the type of most of
these 64 pages, selecting out of them 48 pages which they bound together and issued in
1850 under the same title, "The Advent Review." The whole trend of this
compilation is to take the First-day Adventists to task for departing from the truth by
showing that formerly they believed and taught the shut door. It is saturated with
statements taken from the leading Adventist [Millerite] teachers including Miller, Himes
and others, showing that they formerly believed that probation closed in 1844, and
denouncing them for giving it up.
It is true that Wm. Miller and practically all of his followers felt that their
work for the world was completed just before Oct. 22, 1844; but they soon abandoned that
position, and began diligently working for the salvation of sinners.
Importance
of The Advent Review..
In the Mind of..
James White..
The importance of this document in the mind of James White is well illustrated
in the ads which he published recommending it. We reproduce a few:
The Advent Review, containing thrilling testimonies, written in
the Holy Spirit, by many of the leaders of the Second Advent cause, showing its Divine
origin and progress, 48 pages.
RH, Vol. 1, page 7,
November 1850.
In introducing the Advent Review, Elder James White says: --
In reviewing the past, we shall quote largely from the writings of the
leaders in the advent cause, and show that they once boldly advocated and published to the
world, the same position, relative to the fulfilment of Prophecy in the great leading
advent movements in our past experience, that we now occupy; and that when the advent host
were all united in 1844, they looked upon these movements in the same light in which we
now view them, and thus show who have "LEFT THE ORIGINAL
FAITH."
p. 1.
After the passing of the time in 1851, they still had quit a large supply of
this Advent Review on hand. Inasmuch as they had changed their views in
regard to the "shut door," Elder White printed a page and pasted it into each
unsold number in which he said: --
In regard to the letters of Bro. William Miller, we would say that they
expressed the views and feelings of the Advent brethren generally, at that time. No
one then saw the work of the third angel, and the general impression was that our work was
done. We may now see that Bro. Miller applied Dan. 12:10; Zech. 12:13; Mal. 3:18;
and Rev. 22:11, to the wrong period.
In the face of these well-known facts, how can any honest man deny that the
pioneers taught that probation closed in 1844?
Joseph
Bates a Rabid Believer..
In The "Shut Door"..
James White, Mrs. E. G. White, and Joseph Bates constitute the trinity of
founders of the Seventh-day Adventist denomination. The latter was very pronounced
in his convictions and even more pronounced in expressing them. He was extremely
hard on William Miller and his followers who afterward were called the First-day
Adventists.
The
Shut Door Caused the Division,..
Not the Sabbath..
At a conference of Advent believers held at Albany, N.Y., April 29, 1845, a
committee under the chairmanship of William Miller drafted a series of resolutions which
were adopted by the body. So far as we can learn none of the leaders of the
Seventh-day Adventists were present at this conference. We quote a couple of
paragraphs from these resolutions, or address, as it was called.
Plan of Operations
In the midst of our disappointed hopes of seeing the King of Glory, and
being made like him, and still finding ourselves in a world of sin, snares, and death, the
question forces itself upon us,
What Now Is Our Work?
To us it seems clear that our first work is to make straight paths for
our feet, lest that which is lame be turned out of the way. We are in duty bound to
give the household meat in due season, and to build ourselves up in our most holy
faith. While doing this, we are to continue, in obedience to the great commission,
to preach the gospel to every creature.
Memoirs of William Miller,
by Sylvester Bliss, p. 305.
In the RH of December 1850, is a four-page article by Capt. Bates under the title,
"Midnight Cry." This article is so saturated with the strongest kind of
denunciations against the Laodiceans for abandoning the "shut door" that the
whole article should be read to be appreciated.
After referring to their oft-repeated statement that they believed in their
past experience, he says:
When they say they believe it, they prove themselves liars; for after
the formation of the Laodicean state of church at Albany, N.Y., April 29, 1845, the
greater portion of the lecturers went out through the land advocating an open door, in
direct and immediate opposition to the work of the Midnight Cry. For that work
shut the door without the shadow of a doubt."
We continue to quote from Joseph Bates:
First-day
Adventists "Rebels"..
for Giving Up the..
Shut Door..
Here was a general acknowledgement of all the past; and yet after the
organization of the Laodicean church, April, 1845, they came out in open rebellion against
the very vital point, that gave them any title to the name of Adventists.
Consistency would have required them to have adopted their proper Scripture name;
(Rebels;) then all the honest believers would have understood them, and avoided their
treacherous dealings against the Lord, and the "strange children" they have
begotten in connection with fallen Babylon. If by any means whatever, they could
prove from all their past six years' united labor, through this land, England, or the West
Indies, that they had gained one single convert to God, then they would appear in
a hundred fold more heinous light than they now do. For, by their own published,
standing confessions, (as before stated,) the Lord Jesus, as Maser of the house, (before
described,) had shut the door and no man could open it. See Rev. 3,7; Luke13,25;
Matt. 25,10. This was the last day's work of the Midnight Cry, where the fullness of
the Gentiles came in, Rom. 11,25. Now if they have opened the door, then they have
gained the victory over the Son of God, and proved him to have uttered a falsehood.
In no other way could they get one true Gentile convert. But there need be no fear
on this case. Jesus has done this work, and he is now advocating the cause of all
true believers in the house of Israel. We know that these people are saying, and
will still insist, that they have reclaimed hundreds of backsliders, and that scores have
been converted to God, under their teaching, since the Albany Conference, April 1845.
Impossible
for Them to Get..
One Convert..
We say, that as long as they continue rebellious against their lawful
Prince, it is morally impossible for them to beget for him one peaceful subject.
Again he says in this same article:
Talk about searching out sinners, that the work of the Midnight Cry left
in outer darkness six years ago!
RH, Dec. 1850, pp. 23, 24.
In 1850 he published a tract of sixteen pages on the Sanctuary. On the
last page of this leaflet we find the following statement:
"The Present Truth," then, of this third angel's message, is,
THE SABBATH AND THE
SHUT DOOR."
The closing sentence of this leaflet reads thus:
Hence the door is shut before the Sabbath is given in the message.
Bates called the FDAs [First-day Adventists] Laodiceans, rebels, liars,
traitors, etc. And for no other reason than that they were working for the salvation
of sinners, and thus giving up the shut door.
Remember that the term "The Shut Door" always meant the close of
probation. In view of these facts what did Mrs. White mean, what only could she
mean, when she saw in vision:
It was just as impossible for them to get on the path again and go to
the City, as all the wicked world which God had rejected.
A Word to the "Little Flock"
p. 14.
The reformations that were shown me, were not reformations from error to
truth, but from bad to worse; for those who professed a change of heart, had only wrapped
about them a religious garb, which covered up the iniquity of a wicked heart. Some
appeared to have been really converted, so as to deceive God's people; but if their hearts
could be seen, they would appear as black as ever.
Present Truth, p. 22.
Both of these quotations are omitted from Early Writings. The
first one from page 15, and the second one from page 45.
Mrs.
White's Defenders..
The older defenders of Mrs. White's inspiration denied that the pioneers,
including Mrs. White, ever believed that probation closed in 1844. Elder Geo. I.
Butler who served as president of the General Conference for eleven years writes:
Geo. I.
Butler Denies..
But we do emphatically deny that S. D. Adventists or Mrs. White believed
that any repentant sinner who would come to Christ would be refused. It is a slander
to say the contrary. We also declare, with no fear of contradiction, that during
this very period when Eld. C. and other opposers of the same ilk [allege] that she and
others believed that there was no salvation for sinners, she and they were laboring for
the conversion of sinners. Hence their statements cannot be true.
Replies to Elder Canright's Attacks
on Seventh-day Adventists, p. 100.
James
White Declared They..
Believed and Taught..
the Shut Door..
In speaking of their early experience, Elder White refers to a number of
statements regarding their belief in the "shut door" and then remarks:
In view of such testimony, it is vain for any man to
deny that it was the universal belief of Adventists,
in the autumn of 1844, that their work for the world was for ever done.
Life Incidents, p. 190.
Again he says: --
Some of this people did believe in the shut door, in common with the
Adventists generally, soon after the passing of the time. Some of us held fast this
position longer than those did who gave up their Advent experience, and drew back in the
direction of perdition. And God be thanked we did hold fast to that position till
the matter was explained by light from the heavenly sanctuary.
Ibid., p. 207.
Elder W. A.
Spicer Unreliable..
In
The Extreme..
Elder W. A. Spicer was president of the General Conference from 1922 to
1930. In 1926 he wrote a series of six articles under the title Moments with the
Old Volumes and the Pioneers in defense of Mrs. White's inspiration. At least
seven times in this series of articles he states that the pioneers, including Mrs. White,
were working for the salvation of sinners during the years from 1844 to 1851. We
introduce a few quotations from this defender: --
So far from the shut door meaning to those believers that probation
closed in 1844, the new view of the shut door and the Sabbath truth was an incentive to go
out and work for the salvation of others.
An
Unadulterated Untruth..
Repeated Eight Times..
On the contrary, the record shows that the spirit of prophecy was ever
calling the pioneers to shape their plans to carry the gospel message to sinners in every
land. And all through those years Sister White herself was out preaching the gospel
and seeking to save sinners.
RH, April 15, 1926.
And mark this, all the time, from the very beginning the spirit of
prophecy was not only setting forth an open door, but was telling these pioneers of a
great world-wide work of which they had little idea.
No less than eight times is this statement made in some form in
this series of articles. Yet there isn't a single quotation from the writings of
Mrs. White between 1844 and 1851 that even hints
at a "world-wide movement," while on the other hand there is
an abundance of evidence to the contrary. Elder Spicer couldn't turn the pages
of these early papers for a few moments without discovering some of these strong
statements against his teaching.
The Son
of The Prophet..
A Willing Supporter..
Of Deception..
The denominational leaders have been challenged repeatedly to produce a single
piece of evidence that the pioneers were working for sinners aside from the advent
believers during the seven years ending in 1851 but they never attempted to met the
challenge. Practically all of the defenders of Mrs. White's inspiration use this
argument to prove that the pioneers and Mrs. White did not believe in the "shut
door," and, of course, if they were out working for sinners in general, it would be a
very positive evidence that they did not believe the "shut door."
Elder W. C. White accused me of misrepresenting his father and mother because I
declared that they were not working for anyone except the advent believers from '44 to
'51. When proof was demanded of Elder White that this was a misrepresentation, he
stated that he did not have it at hand but as soon as he returned to the office, he would
look it up and send it to me. This was in 1926 and we urged him over and over again
to produce the evidence, but it has never been produced, and the reason is that here is no
evidence to produce. A bolder misrepresentation was never put in print than the
statement on the part of Elder Spicer that the spirit of prophecy was calling the pioneers
to a world-wide movement. In 1850 Mrs. White wrote: --
But now time is almost finished, and what we have
been years learning, they will have to learn
in a few months.
Early Writings, p. 67.
At this time they were expecting the Lord to return in the fall of 1851.
Would she be urging them to conduct a world-wide campaign when they had only a few months
to wait for the Lord's return? This shows that she was not working for the salvation
of sinners but was condemning others who were working for the salvation of sinners.
A. G.
Daniells Knew Better..
Of the defenders of Mrs. White's inspiration, no one outranks Elder A. G.
Daniells. He was president of the General Conference for 21 years, and for many
years was very closely associated with Mrs. White and her son, W. C.
When he wrote in her defense he was not doing it ignorantly, but with full knowledge of
the facts -- not simply the ones we have published, but with scores of others of
like significance.
In the Review and Herald of Nov. 25, 1926, Elder Daniells presented a
lengthy article dealing with the question of the shut door in relation to Mrs. White's
writings between the years 1844 and 1851. His article, together with an editorial by
Elder F. M. Wilcox, was published in tract form.
He introduces his article with eight general statements. We introduce the
main portion of statement 8:
But while, after the passing of the
time in 1844, they continued for a period to believe that salvation for sinners was past
and that Christ would quickly appear, there was no statement from Mrs. E. G. White to the
effect that it had been revealed to her that probation for the world had closed,
and that there was no longer salvation for the unsaved.
There is a vast difference between holding a personal
belief regarding a question, and declaring that this belief has been obtained by a direct
revelation from the Lord. To illustrate: The apostle Peter and his associates
believed that the gospel message they were to proclaim was to be confined to the Jewish
nation.... They not only believed this, but clung to it tenaciously. None of
them, however, declared that this had been revealed to them in a vision or
revelation from God.
The Shut Door, pp. 5, 6.
A
Boomerang Illustration..
His illustration would have been most fitting had he completed it. But
suppose Peter had written his first epistle before he went to the home of Cornelius, and
in it had said: "Those Jews who accepted Christ and later lost sight of Jesus fell
off the path on which we are traveling. It was just as impossible for them to be
redeemed as all the wicked Gentiles which God had rejected." And in another
chapter had written: "The reformations which Paul and his associates are reporting
among the Gentiles are not reformations from error to truth; but from bad to worse; for
those who professed a change of heart had only wrapped about them a religious garb, which
covered up the iniquity of a wicked heart. Some of these Gentiles appeared to have
been really converted, so as to deceive us, the converted Jews; but if their hearts could
be seen, they would appear as black As ever." Then after Peter had visited
Cornelius he decided to put out a new edition of his epistle, but for fear someone might
misunderstand his divine revelation (?) he thought it best to eliminate all these
references to the Gentiles. What then would you think of Peter's inspiration and
honesty?
There is this difference between Peter and Mrs. White. Peter probably did
believe that the Gentiles could not be saved; but God kept him from expressing his false
belief in his inspired epistles; but Mrs. White wrote her false views in what she claimed
was a divine revelation. The illustration that Bro. Daniells uses is very fitting
indeed, but not as he intended it.
She
Eliminated Them Because..
They Would be Understood..
Not Misunderstood..
Elder Daniells affirms that Mrs. White eliminated the damaging statement
regarding the close of probation from her first vision because she saw that some might
misunderstand it. He also contends that to understand it to mean the close of
probation makes it "conflict with the message of which it forms a part."
Page 15. Both of these statement are entirely false. She eliminated them
because she knew the reader would understand them just as she understood them when she
wrote them. In these eliminated sentences there isn't the slightest conflict with
the rest of the message nor with any other message during that period, either from the pen
of Mrs. White or any of the pioneers.
The last work which occupied the attention of the late Elder A. G. Daniells was
the preparation of the manuscript for his book The Abiding Gift of Prophecy.
It was published in the early part of 1936. It is devoted to the defense of Mrs.
White's inspiration. In speaking of Mrs. White's first vision, he says: --
It is, however, worthy of note that this vision was not of such a nature
as to confirm them in what they already believed. Not only they, but Ellen Harmon
herself, prior to this vision, had become persuaded that the "midnight cry"
movement, through which they had passed, was a mistake.
P. 271.
Why do
They Omit "and Shut Door"..
If Not to Deceive?..
"Midnight Cry" is placed in quotation marks and taken from the
Testimony of James White regarding his wife's first vision. Why did he not also
repeat "and shut door" in this place? It is a part of Elder White's
statement.
Elder Loughborough and Elder Daniells, both omit these three words when
referring to Mrs. White's first vision. There must be a reason. Bear in mind
that this argument is introduced to lead the reader to believe that Mrs. White's first
vision was contrary to her own convictions or belief, as well as to the belief of the
group of something like sixty Adventists. In this he states the truth, but by
omitting those three words, "and shut door," he leads the reader to
believe that which is not so. Miss Harmon and the group with whom she was associated
had given up belief in the midnight cry, but at the same time they had given up their
belief in the "shut door." True, this vision did change their belief, but
it did not change them from error to truth, but from truth to error. They had come
to the conclusion that the door of mercy did not close Oct. 22, 1844 and this vision
confirmed them in the belief that the door of mercy did close in 1844.
Our standard of morals will not permit of such omissions for the purpose of
misleading the reader. If those three words had been put where they belonged in
Elder Loughborough's or Elder Daniells' quotation, their readers would have recognized
that Mrs. White taught the "shut door."
Elder J.
N. Loughborough..
Most Deceptive..
Elder J. N. Loughborough was born in 1832, and died in 1924. He began his
ministerial labors with the First-day Adventists and did not unite with the
Sabbath-keeping branch till 1852. He was not one of the original pioneers but was
considered a standard bearer till his death.
Of all the defenders of Mrs. White he was the most bold and reckless. He
was their outstanding historian, and his carefully kept diary coupled with three score
years experience with the leadership qualified him to fill such a position.
In 1892 the denomination published his Rise and Progress of Seventh-day
Adventists. This was revised and published in 1905 as The Great Second
Advent Movement. For many years the revised edition was used as a text or
reference book in their intermediate and advanced schools.
After quoting a paragraph of Mrs. White's Spirit of Prophecy, Vol. 4,
p. 268 in which Mrs. White states that all the Adventists believed for a time "that
probation had ended, or, as they then expressed it 'the door was shut,' "
he then adds this comment:
In this quotation Mrs. White states the position taken by the First-day
Adventists. She does not even intimate that she believed it.
The Great Second Advent
Movement, pp. 221, 222.
Even as late as the year 1848, there remained here and there an
individual who held that there was no more mercy for sinners. These, however, were
not Seventh-day Adventists.
Page 234.
No
Greater Deception..
Ever Put in Print..
As stated before, a most bitter controversy was conducted between the
Seventh-day Adventists and the First-day Adventists over the "shut door" for at
least seven years after the disappointment. The SDAs were chiding the other faction
for apostasy from the truth for no other reason than laboring for sinners, thus
abandoning the "shut door." SDAs were teaching during this period
that the "shut door" and the Sabbath constituted "present truth" for
that generation. Elder Loughborough was a minister among the First-day Adventists,
and in a personal letter to the writer [i.e., to E. S. Ballenger], he states that he never
heard of the "shut door" until 1849, and then he heard it from an SDA. Yet
knowing these facts from personal experience, he declared that SDAs never taught the
"shut door" but that FDAs were guilty of this blunder. He, as above
quoted, denies that Mrs. White ever believed or taught the "shut door"; yet he
had in his possession a letter written to him by Mrs. White August 24, 1874 in which she
said:
With my brethren and sisters, after the time passed in '44 I did believe
no more sinners would be converted. But I never had a vision that no more sinners
would be converted.
Quoted by F. M. Wilcox in
Testimony of Jesus, p. 86.
His
Deceptions Multiply..
But we have still more positive evidence of his dishonesty. In 1861 the
leaders presented an address to the conference at Battle Creek, Mich., with the view of
persuading the brethren to organize a general conference. This address was published
in the RH, June 11, 1851. We reproduce one paragraph:
If we go back to a period of from six to nine years,
we find the believers in the Third Angel's message
few in number, very much scattered, and in no place assuming to take the name of a
church. Our views of the work before us were mostly vague and indefinite, some still
retaining the idea adopted by the body of the Advent believers in 1844, with Wm. Miller at
their head, that our work for "the world" was finished, and that the message was
confined to those of the original Advent faith. So firmly was this believed that one
of our number was nearly refused the message, the individual presenting it having doubts
of the possibility of his salvation because he was not in the '44 move'.
This was signed by J. H. Waggoner, James White, J. N. Lough- borough, E. W.
Shortridge, Joseph Bates, J. B. Frisbie, M. E. Cornell, Moses Hull and John
Byington. These were all prominent leaders at that time. In reply to an
inquiry on the part of the writer [i.e., on the part of Ballenger] as to who the person
was that was "nearly refused the message," Elder Loughborough replied: "I
am the 'one' referred to in that document, 'The Conference Address.' "
And the one who thought he couldn't be saved "because he was not in the '44
move'," was none other than the outstanding leader and writer, J. N. Andrews.
After spending eight years among the First-day Adventists, part of the time as
a minister, and never hearing them preach the shut door, and then at late as 1852, being
convinced of the Sabbath, by a very prominent Seventh-day Adventist, who almost refused
him communion with them because the minister, J. N. Andrews, was so sure that the door was
shut; and after signing the above statement, Elder Loughborough so submerged his
conscience as to deny that Seventh-day Adventists ever believed or taught that probation
closed in 1844.
Still
Not Through..
And still we are not through, for we have not yet reached the climax. On
page 263 he quotes a statement from Joseph Bates regarding Mrs. White's visions taken from
A Word to the "Little Flock", p. 21:
I believe the work is of God, and is given to comfort and strengthen his
"scattered," "torn," and "peeled people" since the closing
up of our work . . . in October, 1844.
But he left out the three words "for the world" where the
three periods app[ear. Why didn't he put in those three words? Unquestionably
because he knew that the reader would see that Bates believed the door was shut in 1844.
In this Mrs. White was equally guilty, for she left out the same three words in
quoting this same statement. See Life Sketches, p. 98.
We will introduce one more "exhibit" and then rest the case of Elder
Loughborough with the jury of honest readers. He again quotes a statement from James
White taken from page 22 of A Word to the "Little Flock". It is a
defense of Mrs. White's visions.
The author does not "obtain the sentiments" of her visions
"from previous teachings or study." When she received her first vision,
December, 1844, she and all the band in Portland, Maine (where her parents then resided,)
had given up the "midnight cry" as being in the past. It was then that the
Lord showed her in vision the error into which she and the band in Portland had
fallen. She then related her vision to the band, and they acknowledged their
seventh-month experience to be the work of God.
The Great Second Advent
Movement, pp. 263, 264.
A Bold,
Deliberate Deception..
The omission of the words "for the world" was bad enough but he was
honest enough to indicate that something had been omitted. But in the last he made
no [such] notation.
In the original it reads: "had given up the midnight cry and shut door
as being in the past." Why this dishonesty? Because he knew that if he
printed those three words, "and shut door," every reader would
recognize that she taught the shut door while in vision, for the Lord showed her in vision
that it was wrong to give up the shut door. And Mrs. White herself defines the
"shut door" to mean the "close of probation."
These sins were called to the attention of Elder Loughborough at least five
years before his death, but instead of confessing his sin, he tried to justify his course.
But someone may ask: What bearing has this on Mrs. White and her
work? It has a very vital bearing, for Mrs. White instructed Elder Loughborough to
encircle the world in defense of her visions. She must have been much more ignorant
than anyone ever supposed her to be if she did not know what Loughborough was teaching in
the pulpit and in his book, knowing that he was misrepresenting the facts wherever he
went. Mrs. White encouraged him to spend his whole time in going from continent to
continent, from church to church and from camp meeting to camp meeting to exalt her as an
inspired writer. Mrs. White claimed it was a part of her duty through the Spirit of
God to reveal secret sin. Yet here was a man who was violating the ninth commandment
in almost every speech and in his book; nevertheless the prophet was sending him forth as
her personal representative deceiving the people.
Mrs.
White's Publishers..
Guilty..
After the publication of Experience and Views in 1851, and a new
edition in 1854, those who were familiar with the early visions accused the publishers of
omitting a part of Mrs. White's vision relating to the shut door. In the Publishers'
"Preface to the Second Edition," of Early Writings, after speaking of
the addition of a few dates, and two dreams this preface says:
Aside from these, no changes from the original work have been made in
the present edition, except the occasional employment of a new word, or a change in the
construction of a sentence, to better express the idea and no portion of the work has
been omitted. No shadow of change has been made in any idea or sentiment of the
original work, and the verbal changes have been made under the author's own eye, and
with her full approval. (Emphasis supplied)
The publishers knew this was false, for they had received publication from the
press of their enemies which called their attention to the omitted portions of Mrs.
White's visions. This is a standing disgrace to the denomination and to Mrs. White.
Nothing To Fear -- But..
Dreadfully Fearful..
We have nothing to fear for the future, except as we shall forget the
way the Lord has led us, and His teaching in our past history.
Life Sketches, p. 196.
This quotation is in very common use among defenders of the creed. It is
found at least three times in the Review Special, on pages 3, 12, 20. It is
used by F. D. Nichol, editor of the Review, E. D. Dick, secretary of the General
Conference, and by F. M. Wilcox, the retired editor of the RH.
SDAs should make a very radical change in their relation to the laity or quit
using this quotation. The reverse is most decided true in their experience. There
is nothing that SDAs are so afraid of as truth, especially in regard to their early
history. Instead of presenting to their laity the history of the pioneers, they
are going to the limit in trying to keep them from knowing this early history. A
number of their General Conference presidents, and their RH editors and historians,
instead of presenting a true history of their church, deny the most common facts --
facts that are repeated over and over again in their early documents. They have
denied that the pioneers, especially Mrs. White, ever believed or taught the "shut
door." They have also tried to back up this denial by teaching that the
pioneers, including Mrs. White, were actively engaged in working for the salvation of
sinners during the first seven years of their history.
It is true that in recent years they have reproduced some of the old documents
such as A Word to the "Little Flock", Present Truth, and the Advent
Review; also the four volumes of Spiritual Gifts. They have bound
together in one book Present Truth and the Advent Review, and are
selling it for $3.50. They are also furnishing A Word to the "Little
Flock" for 10c. This latter price is commendable; but instead of
advertising these early documents in the Review, as they have repeatedly
advertised other publications, they have never, so far as we have been able to observe,
place an ad in any of their papers for these early documents. It is true that they
have mentioned them in some of their local conference papers, the RH and the Ministry
when presenting the Ministerial Reading Course. The books have been recommended as a
part of this course, and have been mentioned among the required books.
A Petition They Dare Not..
Grant..
Another evidence that they do not want the common people to become familiar
with the early history, is the fact that they have for nearly 20 years refused to comply
with the petition sent them by the Australasian Division Committee to call a council of
their leading ministers to restudy the history and teachings of the denomination; and it
has been reliably reported to us that some of the leaders have opposed calling this
council for the expressed reason that a report from such a council, would split the
denomination.
We call upon the leaders of this church to practice just common honesty in
their dealings with the common people.
We repeat without fear of successful contradiction that instead of their
sustaining the attitude expressed by Mrs. White's testimony, they are most decided afraid
to let the common people know the truth.
Brethren, you should never repeat "We have nothing to fear for the future
except as we shall forget the way the Lord has led us, and His teaching in our past
history."
Mrs. White's
position in the
Advent Movement
Testimony
of Mrs. White..
Regarding Her Own..
Writings..
We will let Mrs. White speak for herself on this subject:
In ancient times God spoke to men by the mouth of prophets and
apostles. In these days he speaks to them by the Testimonies of his Spirit.
There never was a time when God instructed his people more earnestly than he instructs
them now concerning his will, and the course that he would have them pursue.
Testimonies, Vol. 5, p. 661.
Some have contended that what she has written in her books is inspired, but
that the articles she wrote for the papers and her letters were merely the expression of
her personal opinions. She meets the issue squarely.
Claimed
Everything She Wrote..
Was Inspired..
In these letters which I write, in the Testimonies I bear, I am
presenting to you that which the Lord has presented to me. I do not write one
article in the paper expressing merely my own ideas. They are what God has opened
before me in vision -- the precious rays of light shining from the throne.
Testimonies, Vol. 5, p. 67.
She not only claims that all she has written comes from God but that God has
directed her in writing that which she saw in vision. Proof:
I am just as dependent upon the Spirit of the Lord in relating or
writing a vision as in having the vision. It is impossible for me to call up; things
which have been shown me unless the Lord brings them before me at the time that he is
pleased to have me relate or write them.
Spiritual Gifts, Vol. 2, p. 293.
In a letter to Elder G. A. Irwin, under the date of July 18, 1902, she wrote:
He lays out my work before me, and when I am puzzled for a fit word with
which to express my thought, He brings it clearly and distinctly to my mind.
Quoted by Elder F. C. Gilbert,
Divine Predictions Fulfilled, p. 227.
The position as taken by some that a part of Mrs. White's writings are merely
her own ideas and not inspired, is contrary to the highest authority in the denomination.
In 1906 Elder A. T. Jones declared in print that he did not believe that
everything Mrs. White wrote was inspired. The General Conference Committee published
a reply to the position taken by Elder Jones in which they said:
Just which of the writings coming from this source Elder Jones believes
to be Testimonies, and which not he has not stated. He has simply cited certain
ones, and said he did not believe these to be Testimonies. This is precisely the
attitude taken by the "higher critics" toward the Bible. They single out
certain parts of the Bible and assert that these are not inspired. But no more
subtle nor effective method can be employed than this to break down all faith in inspired
writing. Those who thus create doubt, weaken confidence, and destroy faith in God's
message to his people and to the world, are sowing a harvest which they will little care
to reap.
A Statement ... Published by the
General Conference Committee,
page 87.
Are
They An Addition..
To The Bible?..
It is affirmed and reaffirmed by minister and layman that the Testimonies of
Mrs. White are not an addition to the Bible, nor should they be placed on an equality with
the Bible. This is so well recognized among them that it needs no proof; however we
will make a couple of citations.
A
Former Editor of the Review & Herald..
Puts Mrs. White's Writings..
on a Level With..
The Bible..
The writings of Mrs. White were never designed to be an addition to the
canon of Scripture. They are, nevertheless, the messages of God to the remnant
church, and should be received as such, the same as were the messages of the prophets of
old. As Samuel was a prophet to Israel in his day, as Jeremiah was a prophet to
Israel in the days of the captivity, as John the Baptist came as a special messenger of
the Lord to prepare the way for Christ's appearing, so we believe that Mrs. White was a
prophet to the church of Christ today. And the same as the messages of the prophets
were received in olden times, so her messages should be received at the present time.
RH, Oct. 4, 1928.
The editor then defines "inspiration" to mean the same as was
manifested by the Bible writers and not as manifested by such great leaders as
"Luther, Zwingle, Wesley, Miller, James White, Moody, and others." Again
he says:
She claimed divine revelations, and the character of her work and the
fruit it has borne in harmony with the requirements of Scripture, attest the truthfulness
of her claim.
Ibid.
"O
Consistency, Thou..
Art a Jewel"..
If, as they claim, her writings represent the voice of angels speaking to her
or the revelations of God to her; if they are not the words of an "erring
mortal" but what "God opened before me in vision," how can one who believes
and teaches this be consistent and claim that they are "not an addition to the
Bible"? If her writings are "visions from the Lord," and are received
exactly the same as Samuel, Moses, Jeremiah, and John the Baptist received their messages;
if they are received in exactly the same manner and from the same source as the text of
the Bible, then they must be on the same level with the prophecies of the Bible and must
be an addition to the Bible, to those who accept them.
If the writings of Mrs. White are not an addition to the Bible, will some of
her defenders please explain how God could make an addition to His Book if He so desired?
They claim they are inspired, not in the accommodated sense but in precisely
the same manner and to the same degree that the canon of the Scriptures is inspired.
Then is it consistent for them to continue to teach that they do not consider them an
addition to the Bible?
They not only claim they came from the same source from which we got our Bible
but they use them the same as they use they Bible. They use them as proof texts, and
a quotation from the Testimonies is an end of controversy with them. They also use
them to discipline their members.
The Christian Scientists and Mormons put SDAs to shame, for they are honest
enough to proclaim to the world that they have additions to the Bible.
The Sanctuary --
What Is It?
The teaching of the denomination regarding the sanctuary was not a discovery. It was
an invention. From the early spring of 1845 until the fall of 1851, the pioneers of
the SDA branch were shamefully abusive of Miller and all of his followers. They
called them Laodiceans and other bad names for no other reason than because they refused
to accept the teaching of the "shut door." The First-day Adventists took
the position that the 2300 days did not end in 1844. They put off the Lord's coming
by suggesting new dates for the termination of the prophetic periods. After the fall
of 1851, the White branch of the Adventist group were in great perplexity. The followers
of the Whites were so abusive of the First-day Adventists that they came back at the SDAs
with a very perplexing question. They asked if the 2300 days ended in 1844, what
happened to mark the close of any prophetic period. They had no reply. For
eight or ten years they floundered not knowing what to do. The proper thing for them
would have been to follow Miller's honest confession that they were mistaken. We
will reproduce Miller's confession.
Miller's
Confession..
We expected the
personal coming of Christ at that time; and now to contend that we were not mistaken is
dishonest. We should never be ashamed frankly to confess all our errors.
I have no confidence in any of the new theories that
grew out of that movement; -- namely that Christ then came as the Bridegroom,
that the door of mercy was closed, that there is no salvation for sinners, that the
seventh trumpet then sounded, or that it was a fulfillment of prophecy in any sense.
Memoirs of William Miller,
by Sylvester Bliss,
pp. 332, 333.
What a blessing it would have been had James White followed suit
with a similar confession; but, as stated above, they invented the sanctuary
theory to defend themselves or to escape making an apology for their abuse of the First
Day Adventists.
The
Investigative Judgment..
The basic principle of the sanctuary question is known as the
Investigative Judgment. For the sake of brevity, we will use I.J. for Investigative
Judgment. They adopted the I.J. about 1858. We will let James White and his
wife define what they mean by this term:
The investigative judgment takes place prior to
the second advent, and the resurrection of the just,
that it may be known who are worthy of the first resurrection.
James White,
Life Incidents, p. 323.
This work of examination of character, of determining who
are prepared for the kingdom of God, is that of the investigative judgment, the closing
work in the sanctuary above.
Mrs. E. G. White,
Great Controversy, p. 428.
James
White Opposed..
The I. J...
James White very strongly opposed the teaching of the I.J. which originated
with Joseph Bates.
After quoting Matt. 25:31-33, he says:
This scripture evidently points out
the most important events of the day of judgment. That day will be 1000 years long --
2 Pet. 3:7,8. The event which will introduce the Judgment day, will be the coming of
the Son of Man, to raise the sleeping saints, and to change those that are alive at that
time ...
It is not necessary that the final sentence
should be given before the first resurrection, as some have taught; for the names of the
saints are written in heaven, and Jesus, and the angels will certainly know who to raise
and gather to the new Jerusalem.
James White in A Word to
the "Little Flock", p. 24.
I.J.
Without Foundation..
in the Word of God..
But we have more positive evidence on the part of James White against the
I.J. In the Advent Review of Sept., 1850, James White says:
Some have contended
that the day of judgment was prior to the second advent. This view is certainly
without foundation in the word of God....
Daniel, "in the night visions"
saw that "judgment was given to the Saints of the Most High," but not to mortal
saints -- not "until the Ancient of days came," and the "little
horn" ceased prevailing, which will not be until he is destroyed by the brightness of
Christ's coming.
"I charge thee before God, and the
Lord Jesus Christ who shall judge the quick and the dead at (not before) his appearing and
his kingdom." -- 2 Tim. 4:1.
The advent angel (Rev. 14:6,7)
"saying with a loud voice, Fear God and give glory to him: for the hour of his
judgment is come," does not prove that the day of judgment came in 1840, or in 1844,
nor that it will come prior to the second advent.
Advent Review,
Sept., 1850, p. 49.
Nevertheless, after giving such positive evidence against the I.J. James White
smothered his convictions and endorsed the I.J. which the denomination has continued
teaching to this day.
Keeping
Christ in the First Apartment..
Until 1844..
The I.J. necessitates some very strange positions. They assume that when
Christ ascended to the heavenly sanctuary, he stopped in the first apartment and remained
there until 1844; He then moved to the other side of the curtain in order to begin the
I.J.
In order to try to harmonize their suppositions with the Bible, they taught
that God moved His throne from the most holy place of the heavenly sanctuary into the
first apartment and remained there until 1844.
Every Bible scholar will readily recognize that this is altogether contrary to
the teachings of the Bible. That the throne of God was moved into the first
apartment until 1844 is taught in much of their literature. Vice-president Branson,
in his book Reply to Canright, page 24, teaches it. Uriah Smith also taught
it in Looking Unto Jesus, p. 134. James White and Uriah Smith unitedly
taught it in The Biblical Institute, p. 80.
Moving God and The Son in 1844..
The Greatest Event..
In History..
The most dramatic presentation of this movement on the part of the Father and
Son in 1844, is found in the Bible Training School of October 1903, edited and
published by S. N. Haskel. He says:
October, 1903, is the
fifty-ninth anniversary of one of the grandest events that has ever transpired. The
overthrow or the establishment of earthly thrones is as nothing compared to it.
Prior to 1844, the glorious throne of the
Creator of the universe had been in the first apartment of the heavenly sanctuary.
(p. 68)
Fifty-nine yeas ago the
investigative judgment began. Christ arose and the throne of God moved from the
outer apartment in the heavenly sanctuary into the most holy place. He was escorted
by more than 100,000,000 angels. It was the grandest scene that heaven had ever
witnessed. It was shadowed forth in the law of Moses, but in 1844 the real event
transpired in the heavenly courts. The Father rose from His throne in the outer
apartment, and in a flaming chariot entered the holy of holies and sat down. Then
Jesus rose up, and in a cloudy chariot, with wheels like flaming fire was borne to the
holiest where the Father sat. The door into the holiest was not opened until the
mediation of Jesus was finished in the holy place of the sanctuary in 1844.
(p. 73)
It is necessary for them to dispute or misapply very plain scripture in order
to support their investigative judgment. Paul taught in Hebrews 6:19,2 that Christ
at His ascension, entered "within the vail." This term "within the
vail" is an Old Testament phrase, and is used five times therein. See Ex.
26:33; Lev. 16:2, 12, 15; Num. 18:7.
Without
the Vail and Before the Vail..
Refer to the..
1st
Apartment..
"Without the vail" is used four times:
Ex. 26:35;
Ex. 27:20, 21;
Ex. 40:22;
Lev. 24:3.
"Before the vail" also is used four times.
Ex. 30:6;
Ex. 40:26;
Lev. 4:6, 17.
Wherever the position of Christ is mentioned in the New Testament, He is always
placed in the very presence of the Father, at His right hand. See
Acts 2:32, 35;
Acts 7:55, 56;
Eph. 1:20;
Col. 3:1;
Heb. 1:3, 13;
Heb. 8:1;
Heb. 10:12;
Heb. 12:2;
1 Pet. 3:22;
Rev. 3:21.
No SDA should be guilty of accusing Sunday advocates of misinterpreting Rev.
1:10 as a proof for keeping Sunday, so long as they teach that "within the vail"
in Heb. 6:19 means in the first apartment of the sanctuary.
How the
Sanctuary..
Was Defiled..
The sanctuary theory as taught by the denomination, drives them to take the
position that the confession of sins defiled the sanctuary; in fact, they taught
that only confessed sins were atoned for by the death of Christ. We quote from A
Reply to Canright by W. H. Branson, page 235.
The only way that sin can get into the sanctuary is by confession and
the offering of a substitutionary sacrifice. Therefore only the sins of those who
have accepted Christ as their Redeemer are found there.... Thus all confessed sins
are transferred to the sanctuary, and in this manner the sanctuary is defiled.
This was published in 1933 while he was vice-president of the General
Conference.
Suppose your son steals money from your neighbor. Later he gets troubled
over his sin, and makes a public confession, restoring the money that he had stolen.
His sin certainly brings reproach on your family. Does the confession of that sin
disgrace your family? Certainly not; it is the sin of the son that brings reproach
while the confession of the sin only removes the reproach.
Take the example of David; he committed adultery with Uriah's wife; then, in
order to cover up his sin, he instructed Joab to place Uriah in front of the battle, and
then retire from him so as to leave him alone, and thus be slain. God sent Nathan to
David to reprove him for this heinous sin. See 2 Samuel 12. Psalm 51 is
devoted to David's confession of his sin, and it is a very thorough confession.
Which defiled or brought discredit on Israel, God's people: David's confession or his
adultery and murder? It is plain to any Bible student that it was David's sin that
brought disgrace -- not his confession.
How Did The Sins of Women..
Get Into The..
Sanctuary?..
In the old dispensation a woman was never required to offer any kind of
sacrifice. She never took the life of a goat, or lamb. Therefore, none of her
sins ever were carried into the tabernacle, and according to the teachings of the
denomination, her sins were not atoned for because they were not deposited in the
tabernacle. The plain fact of the case is that none of the blood of the daily
offerings of the common people or of the rulers was ever taken into the tabernacle.
It was sprinkled on the horns of the altar of burnt offering and poured at the foot of the
altar.
The denomination, because of their sanctuary teaching, takes the position that
the sins of the ancients were not blotted out until the coming of the Lord or until this
side of 1844.
The theory is that on Oct. 22, 1844, God began to examine the books, beginning
with Adam. If they found that he had confessed his sins and turned from them, Christ
made an atonement for them, and they were blotted out. This has continued ever since
1844, and according to their theory, as soon as they get through with all of the dead,
they will begin on the living.
Building
on a..
Faulty Translation..
They use Acts 3:19 to prove that the sins are not blotted out until this side
of 1844. We introduce a statement from Mrs. White:
The work of the investigative judgment and the blotting out of sins is
to be accomplished before the second advent of the Lord. Since the dead are to be
judged out of the things written in the books, it is impossible that the sins of men
should be blotted out until after the judgment at which their cases are to be
investigated. But the apostle Peter distinctly states that the sins of believers
will be blotted out "when the times of refreshing shall come from the presence of the
Lord; and He shall send Jesus Christ."
Great Controversy, p. 485.
The authorized version of Acts 3:19 [the KJV] is very faulty. We
reproduce this verse from the American Standard Version:
Repent ye therefore, and turn again, that your sins may be blotted out,
that so there may come seasons of refreshing from the presence of the Lord.
We have 18 or 20 translations which agree with the A.S.V. in thus rendering
Acts 3:19; all of the modern exact translations are agreed.
When one accepts Christ and confesses his sins they are blotted out and removed
from him as "far as the east is from the west"; and the seasons of refreshing
come to every devout Christian from time to time. He doesn't have to wait until the
resurrection or until the judgment, as taught by the denomination, to have his seasons of
refreshing. If the denomination has any desire to be right with God and humanity,
they will cease to use Acts 3:19 to prove that sins are not blotted out until after 1844.
Importance of
the Sanctuary
in the SDA Creed
According to their own testimony the sanctuary teaching is the principal corner
stone upon which their system is built. We will quote liberally from their own
publications:
Today our preaching of the doctrine of the sanctuary is the preaching of
the most timely truth that could be presented to men.
F. D. Nichol, present editor of
the RH, May 27, 1937, page 7.
Uriah Smith who was the author of many of their books and editor of the RH for
nearly 50 years, speaks thus of the sanctuary question:
Christ's mediation in the holy place of the heavenly sanctuary ceased in
1844, and his mediation in the most holy commenced. This must be so, or our views of
the sanctuary subject are all wrong.
The Visions, p. 28.
Again we quote from Uriah Smith:
It is a key to the interpretation of the most important prophecies which
are having their fulfillment at the present time. We confidently assert that no
person who either ignores this subject, or misapprehends it, can rightly interpret the
prophecies for this time. While with this subject understood, it is almost as
difficult to come to wrong conclusions as it is otherwise impossible to reach correct
ones.
The Sanctuary and Its Cleansing,
p. 11.
We will next introduce the testimony of James White:
The subject of the cleansing of the sanctuary, then, is one of the most
thrilling interest, especially to all Adventists. It is the key to the great
Advent movement, making all plain. Without it the movement is inexplicable.
Seventh-day Adventists cannot
spare the subject of the sanctuary, as it is the great center around which all revealed
truth relative to salvation clusters, and contributes more toward defining their present
position, than any other.
Life Incidents, pp. 308, 309.
In Life Sketches by James White and his wife, they teach that if
Christ did not move from the first apartment to the second apartment of the heavenly
sanctuary in 1844, "the entire movement was wrong." (page 123.)
We will close this testimony by a quotation from Mrs. E. G. White:
I know that the sanctuary question stands in righteousness and truth,
just as we have held it for so many years.
Gospel Workers, page 303.
The whole teaching of the denomination on the sanctuary question is not only
without scripture backing; but it is directly contrary to the teachings of the Bible in
every respect. So, according to the testimony of their outstanding representative, the
whole movement is wrong.
The First
Angel's Message the
Only One
to Go to
All the World
The idea that the early pioneers were starting the publishing work with the view of
carrying it to the entire world is directly contrary to the teachings of the
pioneers. They taught that the only message that was to go to the world was the
first angel's message, but that the second and the third were for God's people only.
We quote Joseph Bates:
The judgment hour cry, in the 6th and 7th verses (Rev. 14) was the only
one that was designated to go to all the nations of the earth.
(A Vindication of the Seventh Day
Sabbath and the Commandments
of God, p. 106. Published in 1848.)
Again we quote from Joseph Bates. At the bottom of page 103, 104:
We say, then, that these messages closed with the world, when they were
condemned by them, at the end of a cry at midnight, in Oct. 1844. God then had other
and more important work for his church to perform among themselves.
The pioneers taught that the first angel's message closed in the summer of
1844, and that the second angel's message was given and completed before Oct. 22 of that
year. They also taught that it was a wrong position to believe that all three of the
angels' messages were to be given at the same time. In proof of this, we introduce a
few words from the pen of J. N. Andrews:
Those who admit that
the message of the first angel has been given, to be consistent, should not teach that it
lasts to the coming of the Lord; for in so doing they give no place for the two that
follow....
To say that these three messages are to
be given at the same time is as absurd as to teach that the seven angels of Revelation all
sound at once....
We shall not fail to see that the burden
of the second angel is in the past, and that its place was prior to our great
disappointment in 1844.
Review & Herald, Vol. 2, p. 20,
Sept. 2, 1851
The
Pioneers Taught that the Gospel..
Had Already Gone to..
All the World..
The testimony of the pioneers is also directly contrary to the position taken
by the present writers that in the early days they were planning to carry the message to
all the world. They took the position in these early days that the message had
been carried to all the world. J. N. Andrews taught it. He said:
The everlasting gospel, as described in verses 6 and 7, has been
preached unto every nation, kindred, tongue and people.
Ibid.
This position is confirmed by a multitude of testimonies. In 1853, James
White, after running a series of articles through the RH, published them in book form
under the title Signs of the Times, showing that the second coming of Christ is
at the doors. It contains 120 pages. It will also be interesting to note that
the investigative judgment is not even so much as mentioned in this book.
Furthermore, he is very positive that the gospel has gone to all the world. We
quote from this book:
The heads of all the missionary departments tell us that there is not a
nation on the earth to whom the gospel has not been preached.
pp. 28, 29.
He also quotes the same sentiment from Wm. Miller:
The truth of this matter is well expressed by William Miller in his Lectures
published in 1841; "Is not this sign already accomplished? Bible translated
into more than 200 different languages, missionaries sent among all nations known to us on
the globe, and reformation succeeding reformation in every town, nook or corner of this
land. The gospel has now spread over the four quarters of the globe."
p. 29
James White, in this little book, states several times that the gospel has gone
to all the world.
Seventh-day Adventists Teach
that the
Blood of Christ Defiled
the Sanctuary
The teachings of the denomination in regard to the sanctuary question, drives them to
almost blasphemous positions. One of these offensive teachings is that the blood of
Christ defiled the heavenly sanctuary. Many SDAs deny that they ever taught such a
doctrine. No doubt the younger ministers are honest in taking this position.
However, the evidence is beyond question. We will first quote from Uriah Smith:
The conclusion become evident, therefore, that as the sins of the people
were borne into the earthly sanctuary in type by the blood of beasts, they are now borne
into the heavenly sanctuary in reality through the blood of Christ.
Looking Unto Jesus, p. 140.
Again we quote from this same book:
A portion of the evidence was presented in the preceding chapter to show
that our sins are transferred to the heavenly sanctuary through the blood of Christ.
Page 143.
This book was published by the denomination in 1898. These same
statements were published by the denomination in The Sanctuary by Uriah Smith in
1877. This shows that it was not a hasty conclusion for it was common belief.
We will let Mrs. E. G. White testify on this same point:
As the sins of the people were anciently transferred, in figure, to the
earthly sanctuary by the blood of the sin offering, so our sins are, in fact, transferred
to the heavenly sanctuary by the blood of Christ.
Great Controversy, old edition,
p. 266.
Every reference to the blood of Christ in either the Old or New Testament
alludes to a purging or purifying process. Never is the blood spoken of as
defiling. As stated above, it seems almost blasphemy to teach that the blood of
Christ defiles anything.
To be right with God, the people and Christian society, the SDAs should
publicly repudiate such teachings.
Their belief in the I.J. robs them of the joy of the gospel. Their
prophet tells them:
Those who accept the Savior, however sincere their conversion, should
never be taught to say or feel that they are saved. This is misleading.
Christ's Object Lessons,
p. 155.
Atonement
Not Made..
Till 1844..
SDAs teach that Christ did not begin to make the atonement until Oct. 22,
1844. That means that the Lord kept His blood for over 18 centuries before He began
to offer it. It also means that He is still offering His blood. In proof of
this we offer the testimony of James White:
A correct and intelligent faith sees the adorable Redeemer in the most
holy of the true tabernacle, offering his blood before the mercy seat for the sins
of those who have broken the law of God beneath it
in the ark.
Life Incidents,
p. 308, 1868.
How Mrs. White
Paid Tithe
Two sisters in the Colorado conference were sending their tithe to Mrs. White's son [Edson
White] in the south. The president reproved them for sending their tithe out of the
conference. They appealed to Mrs. White, and she defended the sisters with some
vigorous language. We quote a part of this letter:
I wish to say to you,
Be careful how you move. You are not moving wisely. The least you have to
speak about the tithe that has been appropriated to the most needy and most discouraging
fields in the world, the more sensible you will be....
I have myself appropriated my tithe
to the needy cases brought to my notice. I have been instructed to do this, and
as the money is not withheld from the Lord's treasury, it is not a matter that should be
commented upon; for it will necessitate my making known these matters which I do not
desire to do, because it is not best....
I commend those sisters who have
placed their tithe where it is most needed to help do a work that is being left undone;
and if this matter is given publicity, it will create a knowledge which would better be
left as it is. I do not care to give publicity to this work, which the Lord has
appointed me to do and others to do. (Emphasis added.)
Mrs.
White Did not Practice..
What She Preached..
The testimony which Mrs. White sent to Elder Watson regarding her method of
paying tithe was directly contrary to her own instructions. In the RH, Nov. 10,
1896, she wrote:
Let none feel at liberty to retain their tithe to use according to their
own judgment. They are not ...
to apply it as they see fit, even in what they regard as the Lord's work.... The
minister ... should not feel that he can retain and apply it
according to his own judgment because he is a minister. It is not his ...
Let him not give his influence to any plans for the diverting from their legitimate use
the tithes and offerings dedicated to God. Let them be placed in His treasury.
At a General Conference Committee meeting in Oct. 1913, Elder Watson held up
copies of these two testimonies from Mrs. White -- the one written to him, and
the other taken from the RH. He was quite perplexed over the matter and suggested
that he believed Mrs. White's elder son, Edson, had written it. W. C. White, Mrs.
White's other son offered the following explanation:
The letter was written by my mother, and was duplicated, and a copy sent
Brother Watson, and another copy, very unwisely I believe, and I am sorry to say, to my
brother. What called it out was a letter from my brother to my mother.
I am very sorry that the letter was written.
Life of Mrs. E. G. White
by D. M. Canright, p. 258.
Reader, do you think it is wise or honest for people to deny that Mrs. White
was influenced by others in writing "testimonies"?
That Church Manual
in Advent History
In 1932 the General Conference committee published a Church Manual containing 208
pages. Revised in 1942. The manuscript was prepared by a vice president of the
General Conference who has been president since 1936. It was first run through the Review
& Herald, and then put in book form published over the endorsement of the General
Conference Committee.
There is a history connected with the Church Manual which may be interesting
and profitable to many Seventh-day Adventists. In the beginning of the
denominational history, the whole body, including its outstanding leaders, were stoutly
opposed to any form of church organization; and it required no small campaign to lead the
people to consent to the most simple form of organization. After the local churches
were organized, state conferences soon followed; and then through the influence of James
White, the General Conference was organized in 1863.
A
Committee Appointed to..
Prepare a Church Manual..
In the early eighteen eighties some of the leaders felt the need of a Church
Manual. At the General Conference of 1882 a committee was appointed to prepare a
manuscript for a Manual to be presented at the General Conference the following year.
During the year this committee, under the chairmanship of Elder
W. H. Littlejohn, prepared a series of articles for the manual, and they were run through
the RH. At the General Conference of 1883, a committee of 13 leading ministers was
appointed to examine the material. We reproduce a part of their report which was
unanimously adopted by the General Conference.
The
General Conference..
Turned It Down..
The committee appointed
to consider the matter of the Church Manual, made in substance the following report: --
It is the unanimous opinion of the committee, that it would not be advisable to
have a Church Manual. We consider it unnecessary because we already surmounted the
greatest difficulties connected with Church organization without one; and perfect harmony
exists among us on this subject. It would seem to many like a step toward the
formation of a creed or a discipline, other than the Bible, something we have always
been opposed to as a denomination. If we had one, we fear many, especially those
commencing to preach, would study it to obtain guidance in religious matters, rather than
to seek for it in the Bible, and from the leadings of the spirit of God, which would tend
to their hindrance in genuine religious experience and in knowledge of the mind of the
Spirit. It was in taking similar steps that other bodies of Christians first
began to lose their simplicity and become formal spiritually lifeless. Why
should we imitate them? The committee feel, in short, that our tendency should be in
the direction of simplicity and close conformity to the Bible, rather than to elaborately
defining every point in church management and church ordinances.
On motion, this report with reference to
the church manual was accepted. It was then also, --
VOTED, That the president of the General
Conference be requested to write an article for the Review, explaining the action
of the Conference on the subject of the Manual.
Review & Herald, Nov. 20, 1883.
Year Book 1884, pp. 33, 36.
We expect to publish President Butler's article in the next issue of The
Gathering Call.
Which
Was Right?..
That was over 66 years ago, 32 years before Mrs. White died. Some change,
isn't it? 66 years ago the brethren were quite united in believing that the
preparation of a Manual was "a step toward the formation of a creed, or a
discipline." If it was true back there, is it not true today?
Back there the leaders -- such outstanding men as O. A. Olsen,
Geo. I. Butler, R. F. Andrews, S. H. Lane, W. C. White, and a host of others --
saw that it was in the adoption of a Church Manual "that other bodies of Christians
first began to lose their simplicity and become formal and spiritually
lifeless." If Methodists, Baptists Presbyterians, etc., became "formal and
spiritually lifeless" because, or when, they adopted a Church Manual, what must be
the condition of SDAs?
In 1883 "thirteen leading brethren" including two General Con-
ference presidents and the son of the prophet "unanimously recommended ...
that it was not advisable to have a church manual."
These thirteen leaders and the General Conference 66 years ago were convinced
that a church manual would make the ministers more narrow, less original, less
self-reliant, less dependable in great emergencies, more shallow in their spiritual
experience, and their judgment less reliable. Were they wrong back there, or are the
brethren wrong now?
66 years ago the general conference recognized that the adoption of a Church
Manual meant the formation of a creed and they didn't want any creed but the Bible; but
the General Conference of today have adopted a Manual, but they still declare that they
"have no creed but the Bible." Are they advancing toward God's ideal, or
are they following the fallen churches in their trend toward Rome?
"We
Have No Creed..
But The Bible"..
This is one of the most common boasts of the Seventh-day Adventists, and yet it
is farther from the truth than if applied to any other Protestant denomination. In
the first place they have a very definite printed creed which has appeared in their year
book for many years, and is published in their Church Manual, issued in 1932 and revised
in 1942. Instead of calling it a creed, they call it "Fundamental Beliefs of
Seventh-day Adventists." This contains twenty-two articles of faith. In
addition to that, their Church Manual instructs all ministers to examine every candidate
for membership by asking them twenty-one questions which are printed in this manual.
In the second place they have an addition to the Bible called The Spirit of
Prophecy -- the writings of Mrs. E. G. White, and belief in her writings is a
vital part of their creed. No. 18 of the questions to be asked a candidate reads as
follows:
18. Do you believe the Bile doctrine of "spiritual
gifts" in the church, and do you believe in the gift of the Spirit of prophecy which
has been manifested in the remnant church through the ministry and writings of Mrs. E. G.
White?
Church Manual, p. 78.
It is a shameful disgrace for these people to continue to declare that they
have no creed but the Bible when everybody at all familiar with their teachings and their
practices know that they have the Bible and the Testimonies, and they have a very definite
written creed.
Employing a Roman Catholic
Attorney
For not less than twenty-eight years, the General Conference retained as their regular
attorney a most prominent R.C. lawyer. To prove that he was not simply an ordinary
R.C. lawyer, we cite the fact that on Dec. 16, 1931, the pope of Rome gave him a personal
audience and conferred upon him the honorary position of Grand Officer of the Order of the
Holy Sepulchre. This man was retained by the denomination in the face of many
protests and the most convincing evidence that their attorney was a member of the R.C.
church. A more inconsistent course could hardly be followed in view of the fact that
they claim they are called of God to give the "third angel's message" which no
other people are giving. In speaking of this message, Mrs. White says:
"the beast" mentioned in this message ... is the first, or
leopard-like beast of Rev. 13 -- the papacy.
Great Controversy, p. 445.
This church claims it was called into existence to give the "third angel's
message," which is a warning against the beast, and that beast is the papacy
according to their prophet. How inconsistent, then, to be warning the world against
the papacy, and at the same time employing a most prominent attorney who has been signally
honored by the pope.
Mrs. White claims that she was commissioned of God to correct the church and
individuals in the church; nevertheless the denomination was employing this attorney for
at least ten years before her death. If she ever gave any warning or reproof to the
General Conference for their course in this matter, it is not recorded and they never
heeded it. It is quite evident that she never knew that their attorney was a Roman
Catholic.
Mrs. White Held First Rank
As a Plagiarist
Mrs. White was the author of many books, and a regular writer for their periodicals, and
she claimed that everything she wrote as inspired: not in a general sense, but in the same
manner in which the Bible is inspired; and her followers still hold them as the
"voice of God."
Some of her early books were very largely copied from the writings of other
accredited authors; and she used them without quotation marks or giving credit. Great
Controversy, one of her most popular books, was first published in 1884, and it had a
very large sale. It was so saturated with the thoughts of others, that some of her
own people protested stoutly against her using the thoughts of others without credit.
Later
Editions of Great Controversy..
Use Quotation Marks..
Protests against using the thoughts of others without credit continued to be
presented to Mrs. White so that in 1892 a new and enlarged edition of Great
Controversy was published in which a few of the plagiarized portions were enclosed in
quotation marks, but without credit. Not until 1911 did she come out honestly and
give the proper credit to authors from whom she had plagiarized so much.
In this 1892 edition Mrs. White herself inserted a preface. We quote a
few statements from her preface:
Through the
illumination of the Holy Spirit, the scenes of the long-continued conflict between good
and evil have been opened to the writer of these pages.
As the Spirit of God has opened to my
mind the great truths of his Word, and the scenes of the past and the future, I have been
bidden to make known to others what has thus been revealed.
Over
300 Plagiarized Items..
Used in One Book..
Without Credit..
In this new edition they have used quotation marks and given authorities from
which she has quoted. There are over 300 quotations in this volume from other
authors, for which credit is not given in any of the other editions. She quotes 15
times from Martyn, 17 times from Bliss, 43 times from Wylie, 88 times from D'Aubigne, and
from one to ten times from a number of other authors. In the first 340 pages she
quotes other writers over 250 times.
[ Ballenger's tally -- large as it is -- includes only those
passages that in the first edition appeared as the words of Ellen White but in the 1911
edition were shown to be quotations from D'Aubigne, Wylie, and a host of others.
Later research would show that an even larger number of passages, which in the 1911
edition remained unaltered and continued to appear as if they were the words of Ellen
White, were in fact paraphrased material. The more the book is researched the more
it appears to have been put together by paraphrasing from previous books. Whether
believers in the inspiration of Ellen White choose to believe it or not, paraphrasing is a
form of "borrowing" and Great Controversy is one of the most heavily
"borrowed" books in existence. --ed. ]
This means that she had plagiarized the thoughts of others three times for
every four pages.
The first printing of G.C. appeared in 1884. Many editions were issued
between 1884 and 1911 (a period of 27 years), yet this sin of using the thoughts of others
was not corrected. The sin is deepened by her claiming that she received her
information from God.
One of Mrs. White's Books
Forced Off the Market
Sketches From the Life of Paul was published by Mrs. White in 1883. In the
preface the publishers say:
The writer of this book having received especial help from the Spirit of
God, is able to throw light upon the teachings of Paul and their application to our own
time, as no other authors are prepared to do.
This book had a very wide sale with a growing demand; yet, it was suddenly
taken off the market. The reason for discontinuing it was quite justifiable.
The publishers of Conybeare & Howson's Life and Epistles of Paul discovered
that Mrs. White had copied practically all of her book from their publication. They
demanded that the book be taken off the market; else they would bring suit for
damages. In the meantime Mrs. White had placed an order for a new edition.
H. W. Kellogg, manager of the Review & Herald publishing house, notified
Mrs. White that they had been threatened and informed her that they would get out another
edition if she would give bonds to protect them against the threatened damage suit.
She did not produce the bonds and the new edition was never issued.
We are well aware of the fact that Mrs. White's defenders deny that suit was
threatened. Her son tries to make her followers believe that his mother wished to
revise the book before a new edition was put out; hence she requested the publishing house
not to print another edition until she had time to revise it.
A careful reading of Mrs. White's Sketches From the Life of Paul,
together with the Life and Epistles of the Apostle Paul by Conybeare & Howson
reveals the fact that Mrs. White used the thoughts of the latter over 200 times without
giving credit or using quotation marks. Was that honest?
Geo.
Amadon Tries..
to Explain..
Another explanation comes from the pen of the late George Amadon who had an
intimate acquaintance with Mr. and Mrs. White since 1853. He states that the book
was first published by the Pacific Press. We quote his words:
A set of the stereo
plates was shipped to Battle Creek, and from these a small edition was soon published.
But hardly had the covers been placed on the books when it was discovered that an
unfortunate mistake had been made in the publication. In preparing the volume, free
reference had been made in the publication, but by some unaccountable oversight, while
numerous passages had been made use of, no credit whatever was given for the same.
This should have been done in a suitable acknowledgement in the preface, or by marks of
quotation, or by footnotes, or by all.
Now what did the publishers at this
juncture do? They promptly withdrew the volume from the market, and no more books
were printed. The demand for them was great, very great, but the books could not be
had ... It is the opinion of the writer that Mrs. W. was not aware that the language
of another author was being used in her books without the customary quotation marks; and
that the fact that no acknowledgement was made in the preface must be laid at the door of
her publishers. Mrs. W. does not write the prefaces to her books she is not a proof
reader, and much of the work on her numerous volumes is done by literary helpers.
Brother
Amadon..
Knew Better..
Bro. Amadon spent most of his life in the publishing house in Battle
Creek. He was familiar with the rules governing quotation marks and credit. He knew
this was not a mistake on the part of the publishers or proofreaders. Printers set
matter according to copy; authors either personally or under their personal direction,
read proof. As Bro. Amadon states there was an immense demand for this book, it is
foolish and dishonest to try to make people believe that Mrs. White took this book off the
market because she wanted to revise and enlarge it. It was about 1893-94 when the
edition was exhausted, and she did not get out the revised edition until 1911. The
defense of Bro. Amadon was published in the Battle Creek Journal, May 27, 1907.
This whole affair is a disgrace to the denomination which can never be removed
until an honest confession is made. Every author of a book is responsible for the
preface or introduction whether it is written by the author publishers or friend, and
every author who allows a misstatement to appear in the preface is responsible for
propagating an untruth.
Pleading
Youthful Ignorance..
At the Age of 60..
The excuse is frequently offered that Mrs. White did this in the days of her
youth and innocence. This excuse is too shallow to expect intelligent people to
believe. When Mrs. White did most of this plagiarism she was close to three score
years of age. She was old enough to know better.
Then again, Mrs. White claims that the Lord called her to reprove sin among His
people. Was He able to use her to reprove other writers but not able to point out
such a great sin on the part of His prophet? Such excuses are worse than
silly. They are sinful and should never be indulged in. The only proper course
to pursue is to acknowledge that Mrs. White took these things from other writers and
passed them off as inspiration from the Lord. No other explanation is worthy of
consideration. Every SDA who gives any careful study to the subject will be led to
see that its divine origin is mockery.
Let every reader of these facts demand an explanation from those in
authority. These things are not only a shame to Mrs. White, but they are a disgrace
to the denomination and should be confessed. What must honest people think of a
denomination who claims to be "the remnant church" because they keep all the
commandments of God and have a prophet, when they learn that said prophet actually took
most of her ideas from other writers and then claimed that God revealed them to her?
That the writings of Mrs. White are considered direct revelations from God by
herself and by the denomination is common knowledge to all intelligent members of this
people.
Mrs. White not only purloined the thoughts of others, but she was also guilty
of using illustrations without credit. The third edition of Great Controversy,
which was published in 1885, first introduced a series of illustrations.
With our limited library we have located seven of these stolen illustrations
taken from Wylie's History of Protestantism or D'Aubigne's History of the
Reformation. These are found in the old editions of G.C. opposite pages 60, 76,
92, 106, 130, 154, 162.
Youth's
Instructor Editor..
Hard on Mrs. White..
Some years ago the editor of the Youth's Instructor received so many
plagiarized copies for publication that she was driven to pronounce condemnation for such
dishonesty in the columns of the Instructor. The following is taken from an
editorial in the Youth's Instructor of December 25, 1917:
Thus it goes. On
every hand there are similar evidences of dishonesty. It is just as wrong to
appropriate to one's self credit for productions written by another as to steal a
horse. One who boldly signs his name to another's article, and allows it to
appear in print as his own, is a thief of the darkest hue.
Taking another's knowledge and parading
it
as one's own is a despicable thing to do. The student who copies at
examination time is dishonest; but plagiarism is a meaner kind of thievery, if there are
degrees of dishonesty.
Why do people do it? It is a crime
punishable by law. It is as much of a disgrace, to say nothing of the sin, as to
break into a neighbor's house and steal his goods.
All who profess common decency, much less
Christianity, should eschew all forms of dishonesty. Let us be true and pure in all
we do, that the Lord may claim us as His own, and that we may not grieve Him again by
playing a Judas part in Life. (Emphasis supplied.)
We at once wrote the editor, complimenting her for her sense of fair play and
her courage in expressing her convictions so forcefully, at the same time expressing
regret that this editorial had not been published 40 years before so as to have saved the
denomination a great embarrassment because of the writings of Mrs. White. Needless
to say we received no reply.
If it is such a "despicable thing" to do; if "it is a crime
punishable by law"; if "it is as much of a disgrace, to say nothing of the sin,
as to break into a neighbor's house and steal his goods," that high school students
and housewives and "all who possess common decency, much less Christianity, should
eschew," then what must it be for one who claims to be the mouthpiece of Jehovah?
The reader will please take notice that we are simply using the language of the
editor of the denominational Youth's Instructor. We do not use such strong
language, but we must affirm, without fear of contradiction, that if such language is
applicable to the common people, it is not out of place when applied to the same sin
practiced by a prophet.
A Few Examples
of Mrs. White's
Plagiarisms
That Mrs. White was a free purloiner of the thoughts of others is well known to the
leaders. It is regretted by some, condoned by others, but denied by none who are
honest and informed. The extent to which she borrowed others' thoughts without
credit is not known, but the sin grows in volume as one studies the literature of early
days. In answer to this question we will submit evidence and let the evidence itself
testify.
In 1890 Mrs. White got out an enlarged edition of Volume 2, Spirit of
Prophecy, and gave it the title of Patriarchs and Prophets. That she
received much help from Adam Clarke's commentaries is evident from the following
citations:
Commentaries
by Adam Clarke
|
Patriarchs and Prophets
by Mrs. E. G. White
|
This tribe never rose
to any eminence in Israel;
was not so numerous
by one-third,
as either Judah, Joseph, or Dan,
when Moses took the sum
of them in the wilderness.
(On Gen. 49:4)
|
The tribe of Reuben never rose
to any eminence in Israel;
it was not so numerous
as Judah, Joseph, or Dan,
and was among the first
that were carried into captivity.
(p. 235)
|
He thought therefore
that he might get Balaam
to curse them
in detached parties;
till the whole camp
should be devoted
to destruction
by successive execrations.
(On Numb. 23:13)
|
If Balaam could be induced
to curse them
in detached parties,
the whole camp
would soon be devoted
to destruction.
(p. 448)
|
The cities of refuge
were distributed
thru the land,
at proper distances
from each other,
that they might be convenient
to every part of the land; . . .
the roads leading to them
being broad, even,
and always kept in good repair.
(On Josh. 20:7)
|
The cities of refuge
were so distributed
as to be within a half-day's journey
of every part of the land.
The roads leading to them
were always kept in good repair.
(p. 515)
|
Life and Epistles
of the Apostle Paul
By Conybeare & Howson
|
Sketches from the Life
of Paul
By Mrs. E. G. White, 1883
|
The judges sat in the open air,
upon seats hewn out
in the rock,
on a platform
which was ascended
by a flight of stone steps
immediately from the Agora.
(p.
308)
|
The judges sat in the open air,
upon seats hewn out
in the rock,
on platform
which was ascended
by a flight of stone steps
from the valley below.
(p.
93) |
Had he begun
by attacking
the national gods
in the midst
of their sanctuaries,
and with the Areopagites
on the seats near him,
he would have been
in almost as great danger
as Socrates before him.
(p.
310)
|
Had his oration been
a direct attack
upon their gods,
and the great men of the city
who were before him,
he would have been
in danger
of meeting the fate of Socrates.
(p.
97) |
A furious multitude
rushed upon the apostle,
and it was only their reverence
for the Holy Place
which preserved him
from being torn to pieces
on the spot.
They hurried him
out of the sacred enclosure
and assailed him
with violent blows.
(p.
547)
|
Only their reverence
for the temple
saved the apostle
from being torn in pieces
on the spot.
With violent blows
and shouts of vindictive triumph,
they dragged him
from the sacred enclosure.
(p.
216-217)
|
History of the Ref- ormation
by D'Aubigne
|
The Great Con-
troversy
by Mrs. E. G. White
Any edition from 1884
to the 9th, 1888
|
When Huss had been thrown
into prison,
the chapel of Bethlehem,
in which he had
proclaimed the gospel
and the future triumphs
of Christ,
occupied his mind much more
than his own defense.
One night the holy martyr
saw in imagination,
from the depths of his dungeon,
the pictures of Christ
that he had painted
on the walls of his oratory,
effaced by
the pope and his bishops.
This vision
distressed him:
but on the next day
he saw many painters
occupied in restoring
these figures
in greater numbers
and in brighter colors.
As soon as their task
was ended,
the painters,
who were surrounded
by an immense crowd,
exclaimed,
"Now let
the popes and bishops come;
they shall
never efface them more!"
Bk.
1, Ch. 6, pp. 20-21;
Vol.
1, p. 97.
|
In the gloom of his dungeon,
John Huss had
foreseen the triumph
of the true faith.
Returning, in his dreams,
he saw
the pope and his bishops
effacing
the pictures of Christ
which he had painted
on the walls of his chapel.
The sight
caused him great distress.
but the next day
he was filled with joy as
he beheld many artists
busily engaged in replacing
the figures
in greater numbers
and in brighter colors.
When their work
was completed
the painters
exclaimed
to the immense crowd
surrounding them,
"Now let
the popes and bishops come!
They shall
never efface them more!"
Said the Reformer,
as he related his dream,
"I am certain
that the image of Christ
will never be effaced.
They have wished to destroy it,
but it shall be painted
in all hearts by much
better preachers than myself."
(p.
91-92) |
The pope soon returned
to his maledictions:
If he persist in his obstinacy,
and you cannot
secure
his person,
we authorize you
to proscribe him
in every part of Germany;
to banish, curse,
and excommunicate
all those who
are attached to him;
and to order all Christians
to flee from their presence."
(Bk.
4, Ch. 2, p. 107;
Vol.
1, p. 367)
|
The legate was therefore
charged to prosecute
and reduce him
to submission without delay.
If he should remain steadfast,
and the legate should fail
to gain possession of
his person,
he was empowered
to proscribe him
in all places in Germany,
to put away, curse,
and excommunicate
all who
were attached to him.
(p.
110) |
These youths,
who came
from every province,
halted as soon as they
discovered
the steeples of Wittemberg
in the distance;
they raised their hands
to heaven,
and praised God
for having caused
the light of truth
to shine forth
from this city,
as
from Zion
in times of old.
(Bk.
4, Ch. 10, p. 127;
Vol.
1, p. 432.)
|
Young men,
coming
in sight of
the city (Wittemberg),
for the first time,
would raise their hands
toward heaven,
and thank God
that he had caused
the light of his truth
to shine forth
from that place
as
in former ages
from Jerusalem.
(p.
115) |
Luther's words
had found an echo everywhere
-- in cottages and convents,
in the homes of the citizens and
in the castles of the nobles,
in the universities
and in the palaces of kings.
(Bk.
6, Ch. 2, p. 155;
Vol.
2, pp. 93-94)
|
His doctrines
were heard everywhere,
-- in convents, in cottages,
in the castles of the nobles,
in the universities,
in the palaces of kings.
(p.
116) |
Neither his imperial majesty
nor any other person
had shown
that Luther's writings
had been refuted,
and that they only deserved
to be thrown into the fire;
and finally he requested
that Doctor Luther
should be furnished
with a safe-conduct,
so that he might
appear before a
tribunal of learned, pious
and impartial judges.
(Bk.
6, Ch. 11, p. 177;
Vol.
2, p. 175)
|
The elector
had declared firmly that
neither his imperial majesty
nor any one else
had yet made it appear to him
that the Reformer's writings
had been refuted;
therefore he requested
that Doctor Luther
be furnished
with a safe-conduct,
so that he might
answer for himself before a
tribunal of learned, pious
and impartial judges.
(p.
119) |
But as he did not
know himself, and was
wanting in true humility,
he was possessed
with a desire
of reforming the world,
and forgot,
as all enthusiasts do,
that the reformation
should begin with himself. . . .
He considered himself
as called of God
to remedy this great evil.
The revelations
of the Spirit were
in his eyes
the means
by which his reform
was to be effected.
"He who possesses this Spirit,"
said he,
"possesses the true faith,
although he should never see
the Scriptures
in his life."
(Bk.
10, Ch. 10, p. 314;
Vol.
3, p. 217)
|
He imagined himself
ordained of God
to reform the world,
forgetting,
like many other enthusiasts,
that the reform
should begin with himself.
He considered himself
called of God
to remedy the evil,
and held that manifestations
of the Spirit were
the means
by which this
was to be accomplished,
and that
he who had the Spirit
possessed the true faith,
though he might never see
the written word.
(p.
149)
|
Men loves
the marvelous
and whatever flatters
his pride.
(Bk.
10, Ch. 10, p. 314;
Vol.
3, p. 218)
|
Men naturally love
the marvelous,
and whatever flatters
their pride.
(p.
150) |
The History of Prot-
estantism
by J. A. Wylie
|
The Great Con-
troversy
by Mrs. E. G. White |
It was an old law
among them
that all who
took orders in their Church
should,
before being eligible to a
home charge,
serve three years
in the mission field.
The youth
on whose head
the assembled barbes
laid their hands
saw
in prospect
not a rich benefice,
but a possible
martyrdom . . .
Their mission
field was the realm
that lay outspread
at the foot
of their own mountains.
They went forth two and two,
concealing
their real character
under the guise
of a secular profession,
most commonly that
of merchants or peddlers.
They carried silks,
jewelry
and other articles,
at that time
not easily purchasable
save at distant marts,
and they were
welcomed as merchants
where they would have been
spurned as missionaries.
. . . But their address
was mainly shown
in vending,
without money
and without price,
rarer and more valuable
merchandise
than the gems
and silks which had
procured them entrance.
They
took care to carry with them,
concealed among their wares
or about their persons,
portions of the Word of God,
their own transcription commonly,
and
to this
they would draw the attention
of the inmates.
When they saw
a desire
to possess it,
they would freely
make a gift
of it
where the means of purchase
were absent.
(Bk.
1, Ch. 7,
Vol.
1, pp. 30, 32)
|
It was a law
among them
that all who
entered the ministry
should,
before taking charge of a
church at home,
serve three years
in the missionary field.
As the hands
of the men of God
were laid upon their heads,
the youth
saw
before them, not the prospect
of earthly wealth or glory,
but possibly
a martyr's fate.
The missionaries
began their labors
in the plains and valleys
at the foot
of their own mountains,
going forth two and two,
as Jesus sent out
his disciples. . . .
To make known
the nature of
their mission
would have insured its defeat;
therefore they concealed
their real character
under the guise
of some secular profession,
most commonly that
of merchants or peddlers.
They offered for sale silks,
jewelry,
and other valuable articles,
and were
received as merchants
where they would have been
repulsed as missionaries.
All the while their hearts
were uplifted to God
for wisdom to present
a treasure more precious
than gold or gems.
They
carried about with them
portions of the Holy Scriptures
concealed in their clothing or
merchandise,
and
whenever they could
do so with safety,
they called the attention
of the inmates
of the dwelling
to these manuscripts.
When they saw
that an interest
was awakened
they left some portion
with them as a gift.
(p.
76)
|
The bull invited
all Catholics
to take up the cross
against the heretics
and to stimulate them
in this pious work,
it absolved from all
ecclesiastical pains
and penalties,
general and particular;
it released all
who joined the crusade
from any oaths
they might have taken;
it legitimatised their title
to any property
they might have
illegally acquired
and promised remission
of all their sins
to such as should
kill any heretic.
It annulled all contracts
made in favor of Vaudois,
ordered their domestics
to abandon them,
forbade all persons
to give them
any aid whatever,
and empowered all persons
to take possession
of their property.
(Bk.
16, Ch. 1;
Vol.
2, p. 435)
|
This bull invited
all Catholics
to take up the cross
against the heretics.
In order to stimulate them
in this cruel work,
it absolved them from all
ecclesiastical pains
and penalties,
it released all
who joined the crusade
from any oaths
they might have taken;
it legalized their title
to any property
they might have
illegally acquired,
and promised remission
of all their sins
to such as should
kill any heretic.
It annulled all contracts
made in favor of the Vaudois,
ordered their domestics
to abandon them,
forbade all persons
to give them
any aid whatever,
and empowered all persons
to take possession
of their property.
(p.
83-84) |
These are a few samples of Mrs. White's plagiarisms -- selected from
over 500 found in two of her books.
No honest man can deny that Mrs. White was a plagiarist. When she revised
Great Controversy in 1911, she gave credit and used quotation marks for over
three hundred citations from other authors, for which she had not given credit in all
previous editions. This new edition is an acknowledgement that she took many
thoughts from other writers without credit or quotation marks.
Bear in mind that she claimed that all she wrote in this book was revealed to
her from heaven.
UNHOLY BOASTING
We
"are the one object on earth..
dear to the heart of God"..
Seventh-day Adventists claim not to be one of the churches, but
the only church, they claim to be the Laodicean church (see Rev. 3:14-22) and
this name is very appropriate. Their boastings are unparalleled in the Protestant
field. Mrs. White says:
God has a people in which all heaven is interested,
and they are the one object on earth dear to the
heart of God.
Testimony to Ministers,
by Mrs. E. G. White, p. 41.
The church, enfeebled and defective, needing to be reproved, warned, and
counseled, is the only object upon earth upon which Christ bestows His supreme regard.
Ibid., p. 49.
There is but one church in the world who are at the present time
standing in the breach, and making up the hedge, building up the old waste places.
Ibid., p. 50.
The world is in need of the saving truth that God has intrusted to His
people. The world will perish unless
it be given a knowledge of God through His chosen agencies.
Ibid., p. 459.
This boasting is continued in their church paper, in most shameful language:
"It is as certain
that we have the truth as that God lives . . ." 4T 595.
The Laodicean church is the church of
Christ for the period in which we live, and He has no other. Those who renounce
membership in the Laodicean church place themselves outside the fold of Christ.
Those who denounce it as Babylon are insulting Christ, its Head, who regardless of
its imperfections, bestows upon it "His supreme regard."
(Emphasis supplied.)
RH, Sept. 26, 1935.
No more serious danger could ever confront the church of God than for
its members to drift into the belief and feeling that Seventh-day Adventism is simply one
more Protestant church in the world, peculiar perhaps in certain doctrines, but
essentially like all the other churches. Our difference lies, not simply in our
different doctrines, but in our different origin.
100th Anniversary Number,
page 3, 1949.
One of their chief supports for such boasting is the claim that they are the
only church that has a prophet; but their prophet has been dead for over 34 years.
They
Knew Nothing of..
Righteousness by Faith..
for Over 34 Years..
This boasting was published while they yet knew nothing about justification by
faith. Mrs. White states that the great gospel message of righteousness by faith was
brought to the denomination through the teachings of Elder A. T. Jones and Dr. E. J.
Waggoner. See Testimonies to Ministers, p. 91.
A. G. Daniells also admits that the message came to them thru these two men at
the Minneapolis Conference in 1888. See Christ Our Righteousness, p. 38,
39. When Mrs. White said "we are as certain that we have the truth as that God
lives," it was eleven years before they knew anything about the very hub of the
gospel. They were condemning all other churches as "synagogues of Satan,"
"Babylon the Great," and were teaching that "their prayers were an
abomination in the sight of God." Nevertheless, they themselves were without
the very heart of the gospel while the churches which they were condemning were teaching
the truth of righteousness by faith. Mrs. White declares that this doctrine is the
Third Angel's Message. See Testimonies to Ministers, p. 92.
For forty-four years they claimed they were the favorites of God, the only
church, and that they were as sure that they had the truth as that God lived. And
yet they knew nothing of righteousness by faith, and the men who preached the glorious
gospel to them were dismissed from the ministry and from the church without trial because
they refused to accept Mrs. White's writings as inspired of God.
A Shameful Ad For
One of Their
Histories
This book gives a history of the greatest and most important religious
movement this world has ever witnessed.
Catalog of Publications of the
Seventh-day Adventist Press,
p. 39, 1930.
This is an ad for The Great Second Advent Movement, by John
N. Loughborough.
Analyze this carefully and you will see that it is not far from
blasphemy. The advent movement, beginning in 1844, is greater than the Exodus under
Moses; greater than the work of Christ and the apostles; greater than the Reformation
under Luther; greater than the Methodist revival under the Wesleys.
Every SDA who is at all familiar with his Bible and church history should blush
with shame for such boasting. Think of a church, built on a system of false
interpretation; having a creed, so out of harmony with the Bible, and history, the
cornerstone of which they dare not defend in public; and yet they claim to be favorites of
god, doing greater work than any other people in the history of the world.
SDAs claim to be the Laodicean church; and this interpretation fits. We
reproduce a part of this message:
Because thou sayest, I am rich, and increased with goods, and have need
of nothing; and knowest not that thou art wretched, and miserable, and poor, and
blind, and naked:
(Rev.
3:17)
The only fate set before this church is, "I will spue thee out of my
mouth."
Mrs. White Influenced to
Write Testimonies
It is stoutly denied that Mrs. White's writings were influenced by the reports or opinions
of those around her, but everyone that has ever been closely associated with her knows
that she was influenced by her associates. I could name many men, prominent in the
work, that have admitted this fact. Some of these I noticed, when I was associated
with them, were very anxious to get to her with their side of a question in
advance of the others who didn't agree with them.
I also know that some of her testimonies were set aside by her most devout
followers for no other reason expressed than that "she has been misinformed."
In support of the charge that Mrs. White was unduly influenced by the opinion
of others I will quote from private letters of Elder James White. I have five
letters written by Elder James White to another brother, from February to July 1881, which
will throw some light on this question. On Feb. 11, 1881, he wrote to Elder Canright
as follows:
I am feeling better.
Please keep shady as to my plans to keep Lucretia May Davis and mother from going
to California now. And keep Haskell with you as long as you can, and make him happy.
It would nearly ruin my prospects for work should he take them with him now....
I wish Elder Haskell was an open, frank
man, so I need not watch him.
Again he writes under date of April 24, 1881:
She is feeble and must be treated tenderly, or she can do nothing.
Elders Butler and Haskell have had an
influence over her that I hope to see broken. It has nearly ruined her. These
men must not be suffered by our people to do as they have done until all our ministers are
half discouraged.
Later letters indicate that he was planning to correct these evils by seeing
that he and Elder Canright were elected to a place on the General Conference board at the
next session, but his untimely death during the summer of that year prevented the
contemplated reforms.
These facts were well known to all the workers who were associated with Mrs.
White, her husband James White, or either of her sons. It is time the younger
workers and the laity were made acquainted with these facts. Had these facts been
admitted years ago by those who knew them to be true, it would have saved much trouble,
and relieved a a very embarrassing situation that exists now.
A
Testimony Rejected..
Because Mrs. White..
Was Misinformed..
A personal experience will cast some light on this subject. In the
Southern California Conference, we were supporting our church school teachers with what
was called "second tithe." They all were paid from the Conference
office. During my absence, the Board of Directors of the San Fernando Academy put
all the teachers of the academy on this second tithe. As it fell to my lot to keep
the treasury supplied with second tithe, this addition threw a very heavy burden on
me. I protested vigorously against this move. With the teachers supported by
the second tithe, the tuition and board at the academy was reduced to an extremely low
figure.
Professor M. E. Cady, president of the Healdsburg College, protested stoutly
against this low rate. I was the only one in the Southern California Conference who
was strenuously opposing this plan of putting the academy teachers on the second tithe.
At our next conference session, the question came up for general
discussion. I was the only one who protested. In the meantime, Bro. W. C.
White had furnished me with a testimony condemning this movement stoutly. When I saw
that the vote was going against me, I read this testimony. It caused no small flurry
in the meeting. They immediately adjourned, and asked to see the testimony. As
a result, they voted to send two of our ministers to St. Helena to interview Sister White
on the subject. They were to report at the next meeting of the Conference Committee.
Mrs. White's testimony was, as you notice, in support of the posi- tion I had
taken. When these two brethren returned and gave their report, all they said was
that "Mrs. White had been misinformed." I replied: "Never
ask me to accept a testimony from Mrs. White without giving me time to investigate to see
whether she has been misinformed." The academy teachers were put on the second
tithe in spite of my protest and Mrs. White's testimony.
Mrs.
White in the..
Field of Science..
At least three times the denomination has published a defense of Mrs. White by
a certain M.D. under title Science Confirms Revelation. No small portion of
this article is devoted to lauding the scientific revelations of Mrs. White. Here is
an example:
Eggs contain properties that are remedial agencies in counteracting
certain poisons.
The doctor declares that this
is of a highly technical and scientific nature . . . Foods are not
usually considered as antidotes to poisons. Research had thrown no light upon
its meaning.
The
Testimony of Jesus, p. 64.
(Emphasis supplied.)
We went into this question very carefully from the writings of prominent
experimental physicians and found that many of them had discovered the "remedial
agencies" in eggs many years before Mrs. White published her statement in regard to
eggs. Eggs contain vitamins A and D which are very specific remedies or
preventatives of rickets in children. Physicians knew this and published it to the
world many years before Mrs. White published volume nine in which this is found.
In 1870 Mrs.White wrote:
Eggs should not be placed upon your table. They are an injury
to your children.
Testimonies, Vol. 2, p. 400.
In the same volume (page 362) she told parents that god would not answer their
prayers in behalf of their children so long as they fed their children (among other
things) eggs. Did the Lord change His mind in 1909? Were not children subject
to rickets in 1870? And eggs were a very definite cure or prevention for this
disease as much in the former date as in the latter. Can't you see that Mrs. White
was responsible for the suffering or death of every child that contracted the rickets in
every family that believed and followed the Testimonies from 1870 to 1909? Can't you
see, brethren, that every mention of eggs only reveals Mrs. White's mistakes?
It is an evidence of a lack of information or of honesty to attribute to Mrs.
White any divine revelation or scientific discovery in relation to the use of drugs, or
water or any dietetic truth; for every truth which she taught was taught by others long
before she ever published any of them.
We have in our library the works of Dr. Trall written long before Mrs. White
had her visions on health. It contains every principle of dietetic reform and water
treatments that Mrs. White claims were revealed to her in 1863.
No
Antidote for..
Strychnine..
There is another so-called scientific discovery of Mrs. White's which belongs
in this discussion. On page 138 of Spiritual Gifts, Vol. 4, Mrs. White
says:
A branch was presented before me bearing large flat seeds. Upon it
was written, Nux vomica, strychnine. Beneath was written, "No
antidote."
This was written in 1864, and was in exact accord with the teachings of the
medical profession at that time. We consulted a popular Materia Medica in general
use at or just before that date, in which it was recorded, under the discussion of
strychnine, "There is no known chemical antidote."
In the Journal of the American Medical Association of Feb. 25, 1933,
is a record of no less than eleven cases of strychnine poisoning which were restored by
the use of sodium amytal and kindred combinations. In the Feb. 1935 number of the Journal
of the Alumni Association of the College of Medical Evangelists, published at Loma
Linda, Calif., is an account of a very remarkable recovery of a boy who had taken a heavy
dose of strychnine and was quickly restored to practically a normal condition by the
administration of sodium amytal.
This is a very striking example of an antidote for strychnine poisoning.
This is found in the journal published at the denominational medical school where the
testimonies of Mrs. White are given a very prominent place.
The medical world knew of no antidote for strychnine poisoning in 1864, so Mrs.
White saw in vision just what the doctors were teaching at that time. However, the
doctors were no more wise than Mrs. White, for they were teaching that there was no known
antidote. Was that vision from the Lord? Or was it from her reading medical
works? Was ignorant of the fact that sodium amytal was an effective antidote for
strychnine poisoning in 1864?
Mistakes and Strange Teachings
of Mrs. White
In speaking of the high priest on the day of the atonement, Mrs. White says:
If he remained an unusual time in the most holy, the people were often
terrified, fearing that because of their sins, or some sin of the priest, the glory of the
Lord had slain him. But when the sound of the tinkling of the bells upon his
garments was heard, they were greatly relieved. He then came forth and blessed the
people.
Spirit of Prophecy,
Vol. 1, p. 275.
Now compare that with the following:
As the high priest laid aside his gorgeous pontifical robes and
officiated in the white linen dress of the common priest, so Christ took the form of a
servant, and offered sacrifice, Himself the priest, Himself the victim.
Desire of Ages, p. 25.
The Bible teaches that the high priest on the day of atonement laid aside his
gorgeous robe on the bottom of which were the pomegranates, and the bells, and put on the
plain linen garments; therefore he had no bells to tinkle as he lingered in the most holy
place on the day of atonement. See Lev. 16:1-4, 33.
The
Herod Mistake..
Herod's heart had grown still harder and when he heard that Christ had
risen, he was not much troubled. He took the life of James, and when he saw that it
pleased the Jews, he took Peter also, intending to put him to death.
Early Writings, p. 185, 186.
A very foolish, if not deceitful note is appended to this, a part of which we
reproduce:
It was Herod Antipas who took part in the trial of Christ, and Herod
Agrippa 1, who put James to death. Agrippa ... on coming to power pursued the same
course toward the Christians that Antipas had followed ... In the present instance
this use of the term becomes more natural and appropriate inasmuch as Agrippa, when he put
James to death, occupied the throne of Antipas, who a little before had been concerned in
the trial of Christ; and he manifested the same character. It was the same Herodean
spirit, only in another personality.
This is a simple blunder and should not be attributed to God, but should have
been acknowledged and corrected by Mrs. White.
Elder F. W. Wilcox, in Testimony of Jesus says:
If she were convinced of error in statement, she would have been the
first and foremost to correct it.
Page 57.
If this was true of Mrs. White, why did she not correct this blunder? It
was discovered before the first edition in its present form was put out, for the same note
is appended to the 1882 edition. Many editions were printed between 1882 and the
time of her death, a period of thirty-three years, but in none of them did she correct
this obvious blunder.
Mrs.
White on Amusements..
I have been shown that the true followers of Jesus will discard picnics,
donations, shows and other gatherings of pleasure.
Testimonies, Vol. 1, page 288.
A view of things was presented before me in which the students were
playing games of tennis and cricket. Then I was given instruction regarding the
character of these amusements. They were presented to me as a species of idolatry,
like the idols of the nations.
Counsels to Teachers, page 350.
God
does not Propose
to
be Deceived..
All the angels that are commissioned to visit the earth hold a golden
card, which they present to the angels at the gates of the city as they pass in and out.
Early Writings, p. 39.
Would it not be terrible if one of the guards should fall asleep, and let a
Ballenger, or a Jones, or a Fletcher get through the gates into the city? This
nonsense is a close relation to the investigative judgment which is to inform God who is
worthy of salvation.
Why God
Gave Man..
a
Flesh Diet..
In speaking of the flood, Mrs. White says:
Before this time God had given man no permission to eat animal food; he
intended that the race should subsist wholly upon the productions of the earth; but now
that every green thing had been destroyed, he allowed them to eat the flesh of the clean
beasts that had been preserved in the ark.
Patriarchs and Prophets, p. 107.
Are we to infer that God neglected to provide enough food to carry the eight
passengers in the ark through the growing period after the waters subsided?
According to this, man was given the privilege of eating meat because everything else was
destroyed. It must have been some time before the grass began to appear. Did
the elephant, the camel, the horse, the cow, the sheep and all the host of clean animals
have anything to eat during that period or did they eat each other? If God was able
to provide food for the thousands of herbivorous animals, was He not able to provide a
vegetarian diet for Noah and his family? God supplied several millions of people in
the desert with manna for forty years. He had not learned to do this before the
flood? This certainly is limiting God to an unheard of degree.
Some People Must go to Heaven..
Alone..
It is impossible for E. to be fellowshipped by the church of God
... If he repents ever so heartily, the church must let his case alone. If he
goes to Heaven, it must be alone, without the fellowship of the church. A standing
rebuke from God and the church must ever rest upon him, that the standard of morality be
not lowered to the very dust.
Testimonies, Vol. 1, page 215.
If we confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness.
1 John 1:9.
If this brother had confessed his sins, would God not have forgiven him?
If God forgave and cleansed him, should he still be kept outside the camp? Is this a
sample of inspired commentary on the gospel?
Was the Tower of Babel Built..
Before the Flood?..
The Lord first established the system of sacrificial offerings with Adam
after his fall, which he taught to his descendants. This system was corrupted before
the flood, by those who separated themselves from the faithful followers of God, and
engaged in the building of the tower of Babel.
Spiritual Gifts, Vol. 3, p. 301.
Everyone at all familiar with his Bible knows that the Tower of Babel was built
after the flood. See Gen. 10:32; 11:1-8.
Mrs. White's Astronomy..
Faulty..
Joseph Bates was a sea-captain; hence more or less acquainted with
astronomy. During his early relationship with the Whites, he was somewhat skeptical
regarding the sources of Mrs. White's visions. He was a most enthusiastic defender
of the "shut door" and of the Sabbath. Mrs.White was anxious to secure his
faith in her revelations. At one of their public meetings, she was taken off in
vision. We will let Elder Loughborough introduce the incident.
In the month of November, 1846, a conference was held in Topsham, Maine,
at which Elder Bates was present. At that meeting Mrs. White ... had
a vision which was the cause of Elder Bates' becoming fully satisfied as to their divine
origin ... Mrs. White, while in vision, began to talk about the stars, giving a
glowing description of rosy-tinted belts which she saw across the surface of some planet,
and added, "I see four moons." "Oh, said Elder Bates, "she is
viewing Jupiter!" Then having made motions as though travelling through space,
she began giving a description of belts and rings in their ever-varying beauty, and said,
"I see seven moons." Elder exclaimed, "She is describing
Saturn." Next came the description of Uranus, with its six moons; then a
wonderful description of the "opening heavens," with its glory.
The Great Second Advent
Movement, p. 257, 258.
Mrs. White claims that she she never looked into an "astronomy"
before she had this vision, the inference being that God revealed the wonders of heaven to
her.
What she saw was in exact harmony with the teachings of astronomy at that
time. She saw four moons around Jupiter; the textbooks were teaching that Jupiter
had four moons. She saw seven moons circling around Saturn; the astronomers were
teaching the same. She saw that Uranus had six moons; the astronomers were teaching
the same blunder.
Our more powerful telescopes and stellar photography have enabled astronomers
to discover that Jupiter has nine moons, and Saturn ten. The five additional moons
of Jupiter were discovered between the years of 1892 and 1914. The eighth moon of
Saturn was discovered in 1848, the ninth in 1899, and the tenth in 1905. Since this
vision is has been discovered that Uranus has but four instead of six moons.
Mrs. White speaks of this experience in the following words:
The Spirit of God rested upon me; I was wrapped in a vision of God's
glory, and for the first time had a view of other planets. After I came out of
vision, I related what I had seen. Elder Bates then asked if I had studied
astronomy. I told him I had no recollection of every looking into an
astronomy. Then he said, "This is of the Lord."
Life Sketches of Ellen G. White,
p. 97.
Probably Mrs. White told the truth when she said she had never looked
"into an astronomy." This science was the most popular theme at the time
of this vision. The most wonderful discovery ever achieved by man was made about two
months before this vision. Astronomers had actually captured an unknown planet by
mathematical calculations. It was the most thrilling event in the whole history of
astronomy -- the discovery of the planet Neptune. It was first page matter
in the dailies, the weeklies, and the monthlies. She could hardly look at a paper
without finding articles on astronomy. While she may have told the truth, yet she
was giving a wrong impression, as later discoveries of astronomy have abundantly
demonstrated.
A National Fast..
an
Insult to God..
In the early stages of the rebellion, President Lincoln issued a call for a
national day of fasting and prayer. Mrs. White said in regard to these fasts:
I saw that these national fasts were an insult to Jehovah ... In
view of all this, a national fast is proclaimed! Oh what an insult to Jehovah!
Testimonies, Vol. 1, p. 257.
Jan. 4, 1862.
England Yet to Humble..
the United States..
As we look over some of these strange statements in Mrs. White's early
writings, we wonder that the Federal government permitted such things to be published, as
for example the following:
This nation will yet be humbled into the dust. England is studying
whether it is best to take advantage of the present weak condition of our nation, and
venture to make war upon her. A portion of the Queen's subjects are waiting a
favorable opportunity to break their yoke; but if England thinks it will pay, she will not
hesitate a moment to improve her opportunity to exercise her power, and humble our
nation. When England does declare war, all nations will have an interest of their
own to serve, and there will be general war, general confusion.
Testimonies, Vol. 1, p. 259.
Mrs. White Was $90,000..
in Debt..
When Mrs. White died, she was $90,000 in debt, and practically all of this was
in the form of notes given for borrowed money. These amounts varied from a few
hundred to nearly $11,000. These notes were usually signed by herself, though some
of the late ones were signed by A. H. Mason, to whom she gave the power of attorney about
two years before she died. Aside from the valuations placed on her copyrights,
books, etc., her assets fell $64,000 short of meeting her indebtedness. Just a few
years before she died she was possessed of over 200 acres of land. Mrs. White
declared that she lived up to her testimonies. Let the reader harmonize such a
position with the following:
But from the light He has given me, every effort should be made to stand
free from debt.
Testimonies, Vol. 6, p. 217.
While Mrs. White was preparing the manuscripts for her books she was being paid
a very liberal salary, and her son who gave practically all of his time to her work was
also on a salary, and some of her helpers were paid by the General Conference. In
addition to this she was receiving many donations of tithes from people who had lost
confidence in the management of the various conferences, and she was receiving from $6,000
to $12,000 each year in royalties from her books.
Various excuses have been offered for Mrs. White's indebtedness. Her
defenders declare that she borrowed this money to advance the cause; but, so far as we
know, they never produce any facts to support this contention. We challenge them to
produce the evidence that this borrowed money was given to denominational institutions.
But, is this sufficient excuse for a prophet violating the instructions which she
claims God gave her for the guidance of His people? Are prophets above the
law? Are they a law unto themselves? In 1882 she wrote: --
We ought now to be heeding the injunction of our Saviour, "Sell
that ye have, and give alms"; ...
It is now that our brethren should be cutting down their possessions instead of
increasing them.
Testimonies, Vol. 5, p. 152.
In 1909, she reproved a brother for investing his money in land, and thus was
unable to loan her money. 9T 57, 58. After writing this instruction from the
Lord, she purchased most, if not all, of the 200 acres which she possessed.
Mrs.
White's Will..
Mrs. White gave very specific directions to her people in regard to the
disposition of their property. We quote one sentence from her testimony:
Care should be taken not to give to sons and daughters means which
should flow into the treasury of God.
Testimonies, Vol. 4, p. 484.
Mrs. White, in making out her will, gave $3,000 in cash to one of her sons, and
provided that each son should receive 10 per cent of all her income including royalty on
her books as long as either they or their wives should live.
Furthermore, she provided in her will for her grandchildren and her
great-grandchildren. It is one thing to tell other people how to dispose of their
property, but quite another to do it ourselves.
Getting a Corner on..
God's Messages..
If the writings of Mrs. White were as she claimed, "What God has opened
before me in vision," then what right had she to have God's messages copyrighted so
no one could broadcast God's messages to His people or to the world without her
consent? Or what right had she to demand ten per-cent royalty on all the messages
the Lord wanted to go to His people? Can you think of Paul, or John, or Jeremiah
getting a copyright on the revelations they received so they could have a
"corner" on their sale? What would you think of Paul's epistles if you
should find out that he refused to allow anyone to copy them without first paying him for
the privilege and used the money, or a part of it, to buy a two-hundred acre ranch, and
then left a will instructing his trustees to pay the royalties on all his epistles to his
descendants to the fourth generation?
Time to Begin the
Sabbath
The pioneers were quite confused over the proper time to begin and close the
Sabbath. Some were teaching that the Sabbath began at sunrise; others at 6 pm; and a
third group taught that the Sabbath began at sunset. Joseph Bates had been captain
of a sailing vessel, and was more or less familiar with astronomy. He taught that
the day began and closed at 6 pm. He presented his views so favorably that
practically all of the leading pioneers accepted his explanation. Some others who
were more or less familiar with the Seventh Day Baptists, who were beginning the Sabbath
at sunset, pressed their convictions on the leaders. The discussion got so hot that
there was fear of division.
James White asked J. N. Andrews, who was their best Bible student, to give the
subject careful study and present it at the next general gathering. The leaders held
a general meeting shortly after they moved to Battle Creek at which time Bro. Andrews
presented his conclusions. He gave a strong argument in favor of the sunset time.
Practically all of the group accepted the sunset period, excepting Joseph Bates and
Mrs. E. G. White. They still insisted that the Sabbath should begin at 6 pm.
The conference was held Nov. 16, 1855. Four days later, Nov. 20, Mrs. White had a
vision in which the angel told her the proper time to begin the Sabbath was at
sunset. This was quite stunning to Mrs. White and her followers. After she
came out of vision, she related to the brethren her perplexity.
I inquired why it had been thus, that at this late date
we must change the time of commencing the Sabbath. Said the angel: "Ye
shall understand, but not yet,
not yet."
Testimonies, Vol. 1, p. 116.
As stated above, this vision was given her on Nov. 20, 1855, nine years after
the disappointment. For these nine years, the leaders, including Mrs. White, broke
every sabbath. In June, the sun does not set in New England for at least two hours
after 6 pm; so, for two hours Sabbath afternoon, they took up their regular work, thus
breaking that portion of the Sabbath.
So far as the records go, the angel never explained to Mrs. White why it should
not have been revealed to her earlier. James White, himself, was perplexed over
which was the proper time to begin the Sabbath. When Elder Andrews presented the
Bible evidence for sunset, James White accepted his teaching. Mrs. White was so
perplexed over the fact that she had been shown that sunrise was not the proper time; but
for seven or eight years she was not shown which was the correct time. When her
husband accepted the correct time she could not stand against him. She always agreed
with the teachings of her husband, and always took the part of her two sons. In
fact, Mrs. White always supported the teachings of her husband and prominent leaders in
whom she had confidence. She confirmed in vision their mistakes as well as the
truths they taught; but very little is ever said about this blunder in modern SDA
literature.
The 1856 Vision
During the closing days of May, 1856, a conference of believers was held at Battle Creek,
Michigan. During that conference Mrs. White was taken off in vision. In
reporting that vision, she says:
I was shown the company present at the Conference. Said the angel,
"Some food for worms, some subjects of the seven last plagues, some will be alive and
remain upon the earth to be translated at the coming of Jesus."
Testimonies, Vol. 1, p. 131, 132.
Over the years, as the number of the delegates to this conference dwindled, and
their locks whitened, it became a convincing argument to the believers that the coming of
the Lord was very near. They were confident that the Lord must come before the
delegates to this conference all passed to their rest. This fact was used throughout
their general gatherings to quicken the zeal of the membership to push the message because
time could not last much longer. At least two groups of the faithful undertook to
make out lists of those who were present at this conference. Mrs. White emphatically
condemned the publication of both of these lists, and one faithful brother was threatened
with dismissal if he did not destroy all the printed copies he had prepared.
The first list contained the names of those who were old enough to be delegates
to the conference. When these passed away, a new list was prepared in which all the
babes that were present at this conference were listed. All of these babies are now
dead.
When one of the compilers of the list of delegates to this 1856 conference was
presented to Mrs. White, she asked what they were going to do with it. When told
that they were going to send it out to all SDAs, she said:
"Then you stop right where you are. If they get this list, instead
of working to push on the message, they will be watching the Review every week to
see who is dead."
Elder Wilcox endorses this view, and says:
We believe that the position taken by Sister White in this statement is
absolutely right. It is unfortunate that any such list has every been circulated
... We do not believe in the circulation of this list, and we refuse to be a party
to doing what Sister White advised should not be done, and which can answer no good
purpose whatever.
If the vision was not intended for the people to read, then why was it given,
and printed in the Testimonies? Mrs. White must have thought they had a
"bum" lot of preachers if they would sit down and watch the RH to see who was
dead, instead of preaching the truth. She knew that the vision was going to fail and
she wanted the people to forget the vision, lest they should discover that she was a false
prophet.
Do you believe this was a vision from heaven?
Early Pioneers Taught that the Number 666
Represented So Many Fallen
Protestant Churches
They counted them very carefully and found that they numbered exactly 666.
Occasionally one dropped out; but another one took its place. Anyone who was a
member of any of these 666 churches had the mark of the beast and consequently was subject
to the wrath of God as pronounced in the 3rd Angel's Message. This fact explains why
the following paragraph was omitted from all reprints of Mrs. White's early visions:
I saw all that "would not receive the mark of the beast, and of his
Image, in their foreheads or in their hands," could not buy or sell. (o)
I saw that the number (666) of the Image Beast was made up; (p) and that it
was the beast that changed the Sabbath, and the Image Beast had followed on after, and
kept the Pope's and not God's Sabbath. And all we were required to do, was to give
up God's Sabbath and keep the Pope's, and then we should have the mark of the Beast of his
Image.
A Word to the "Little Flock"
p. 19.
The above paragraph is a part of the Topsham vision given to her in 1847.
This application of the 666 did not last long. It was too foolish for anyone to
believe. Mrs. White put out her first book in 1851. They saw that they had
made a mistake in applying 666 to so many fallen churches, so she left that out of her
Topsham vision. (It should have appeared between the two paragraphs at the top of
page 34 of Early Writings.)
If the Lord revealed that vision to her, what right did she have to cut it
out? Most of the leaders gave it up, so she followed them. Do you think the
Lord was guilty of making that blunder?
Abuse of Other
Churches
After the disappointment of 1844, Mrs. White and her followers were very severe
on other churches. In proof of this we will cite a few quotations: --
Their
Prayers Answered..
by the Devil..
I saw that the nominal churches, as the Jews crucified Jesus, had
crucified these messages [the three angels' messages of Rev. 14], and therefore they have
no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot
be benefited by the intercession of Jesus there. Like the Jews, who offered their
useless sacrifices they offer up their useless prayers to the apartment which Jesus has
left, and Satan, pleased with the deception of the professed followers of Christ, fastens
them in his snare, and assumes a religious character, and leads the minds of these
professed Christians to himself, and works with his power, his signs and lying
wonders.... I saw false reformations everywhere. The churches were elated, and
considered that God was marvelously working for them, when it was another spirit. It
will die away and leave the world and the church in a worse condition than before.
Spiritual Gifts, Vol. 1,
pp. 171, 172.
The Prayers of Members..
of Other Churches..
are an
Abomination..
to God..
We quote again from Spiritual Gifts, Vol. 1 (pp. 190-191):
I saw that since Jesus had left the Holy place of the heavenly
Sanctuary, and had entered within the second vail, the churches were left as were the
Jews; and they have been filling up with every unclean and hateful bird. I saw great
iniquity and vileness in the churches; yet they profess to be Christians. Their
profession, their prayers and their exhortations, are an abomination in the sight of God.
Said the angel, "God will not smell in their assemblies."... An
innumerable host of evil angels are spreading themselves over the whole land. The
churches and religious bodies are crowded with them.
This is found in an altered form in Early Writings, page 274.
I saw that since the
second angel proclaimed the fall of the churches, they have been growing more and more
corrupt ...
Satan has taken full possession of the
churches as a body.
Page 273.
Members of Other Churches..
are
"Children of..
the Devil"..
These smooth things originated with Satan and his angels. They
formed the plan, and nominal professors have carried it out. Pleasing fables are
taught, and readily received, and hypocrites and sinners unite with the church. If
the truth should be preached in its purity, it would soon shut out this class. But
there is no difference now between the professed followers of Christ and the world.
I saw that if the false coverings could be torn off from the members of the churches,
there would be revealed such iniquity, vileness, and corruption, that the most diffident
child of God would have no hesitancy in calling these professed christians by their right
name, children of their father, the devil; for his works they do.
Early Writings, 3rd part, p. 93.
This is found on page 228 in the new edition of Early Writings, but
the tense has been changed to the past.
Their attitude toward other churches is well illustrated by the following
quotations: --
Keep Away From..
Other Churches..
I was shown the necessity of those who believe that we are having the
last message of mercy, being separate from those who are daily imbibing new errors.
I saw that neither young nor old should attend their meetings; for it is wrong to thus
encourage them while they teach error that is a deadly poison to the soul, and teach for
the doctrine the commandments of men.
Early Writings, p. 124.
I saw that God had honest children among the nominal Adventists, and the
fallen churches, and ministers and people will yet be called out from these churches,
before the plagues shall be poured out, and they will gladly embrace the truth.
Satan knows this, and before the loud cry of the third angel, raises an excitement in
these religious bodies, that those who have rejected the truth may think God is with
them. He hopes to deceive the honest, and lead them to think that God is still
working for the churches. But the light will shine, and every one of the honest ones
will leave the fallen churches, and taken their stand with the remnant.
Spiritual Gifts, vol. 1,
pp. 172-173.
Published in 1858.
A modified form of the above will be found on page 261 of Early Writings.
No Permanent Reform..
Can be Accomplished..
Outside the SDAs..
That these denunciations include mighty men of God at that period is evident
from other teachings of the denomination. In 1877 from April 1 to 17, Elders James
White and Uriah Smith held a Bible Institute in Oakland, California. Their lectures
were reported and published in 1878 under the title The Bible Institute as a
textbook to be used in their college as well as for general reading. On page 88 we
read:
This state of religious declension among the popular churches has been a
marked condition with them since 1844. The most devoted among them saw and deeply
deplored it then.... Their condition in this respect has not improved since; and the
spasmodic and emotional efforts of a Knapp, Hammond, Moody, and other modern revivalists,
are not affording any permanent improvement. There is an advance truth for this
age, and no permanent work of religious reform can be accomplished except in connection
therewith. (Emphasis supplied.)
The period covered by the Miller movement was marked with many outstanding
characters, such as Alexander Campbell, Charles G. Finney, Albert Barnes, Adoniram Judson,
John G. Patton, Robert Moffat and David Livingstone, none of whom ever accepted Miller's
teachings.
SDAs Teach That It Was..
Wrong to be Right, and..
Right to be Wrong..
Campbell and Finney each tried to show Miller his mistakes of interpretation
before the disappointment which Miller acknowledged were mistakes after 1844. These
men were too familiar with their Bibles to be led astray by Miller's mistakes, and none of
these men of God "embraced the truth," neither did they "leave the fallen
churches, and take their stand with the remnant." Therefore, according to the
testimony of Mrs. White, these were all lost; neither did they accomplish any
"permanent work of religious reform" because they were not connected with the
SDA movement. Thus Adventists teach that it was wrong to be right and right to be
wrong, that God blessed Mrs. White and her followers for teaching error and condemned
Finney, Campbell and other for refusing to believe Miller's mistakes.
That Australian Petition
Still Frozen
In August, 1929, President C. H. Watson, later president of the General Conference, called
the workers of the Australasian Division together to consider the heresy (?) of W. W.
Fletcher, the Bible teacher at the Cooranbong college. Brother Fletcher notified the
leaders that he could no longer teach the sanctuary doctrine as held by the
denomination. They were wholly unable to meet the position, so they drafted a
petition to the General Conference Committee, calling on them to call a council of leading
Bible teachers to consider the teachings of the denomination.
In view of the urgent
need existing in the Australasian Division for careful counsel concerning aspects of
teaching that have of recent yeas been promulgated in our field, a need which we have
reason to believe exists also in other divisions of the field,
WE EARNESTLY RECOMMEND:
That the General Conference be requested to call a council of experienced
ministers, at the earliest possible dates, with the object of giving careful study to the
pressing questions of doctrine and prophetic interpretation:
2. That the suggested council be
entirely free to concentrate attention upon these questions for as long a time as may be
necessary, without having the responsibility of dealing with any problems of organization,
finance, and conference or mission administration, and
3. That delegates be appointed to
the council by each of the world divisions with a view to the help they could give in the
consideration of denominational teaching.
In making this request, we recognize the
difficulties that might present themselves as objections to the calling of such a council;
but are of the opinion that greater difficulties are likely to be encountered as a result
of neglecting to hold such a meeting.
In consideration, however of the fact
that some of the questions that we feel call for united study by a representative
denominational council pertain to the interpretation of prophecy, various schools of
thought may exist in the church, and it may be impossible to set forth an interpretation
that could in every detail be accepted by all.
In view, however, of the fact that this
denomination has come into existence through the teaching of prophecy,and this people is a
people of prophecy, we deem it imperative that an effort be made by an authoritative
body to define the positions on prophecy that are essential to be held by those who are
accredited ministers of this denomination, and what bearing such teaching is to have
to questions of church membership.
We wish to state further that we believe
that it should be one of the objects of the suggested council that it make it practical
for statements to be published that would meet some of the teachings that are causing
perplexity to many of our people, as the lack of an authoritative denominational statement
on some questions is at present proving to be a source of weakness, uncertainty,and
confusion. (Emphasis supplied.)
This petition received the unanimous support of the delegates and was sent to
the president of the General Conference, Elder W. A. Spicer, not long before the
conference held at San Francisco in 1930. That was over 19 years ago; and that
council has never yet been called. Why should it not be convened? It was
reported to us that the Fall Council twice recommended that the council should be called;
but the General Conference declined to do so.
Some unpublished facts may cast light on the why.
A group of leading workers at Takoma Park came together to study plans of
work. They freely discussed the question of calling this council, and before
adjourning for the night they voted to recommend to the General Conference Committee to
call such a council together at an early date. When they met the next morning, one
of the older members pled with them to rescind their action of the evening before.
He said that if that council were called and their report published it would split the
denomination. The reporter said, "Because of his gray hairs and tears we
withdrew our resolution of the day before."
Which is more sad, a split in the denomination, or the continued teaching of
known error?
If the pillars of our faith will not stand the test of investigation, it
is time that we knew it.
Mrs. E. G. White,
Gospel Workers, Old Edition,
p. 127.
What do you think the Lord will do to the church that claims to be God's only
remnant church, yet refuses to reform the creed for fear of splitting the church.
You will find God's answer in Rev. 3:14-18.
Dr. Kellogg and A. T. Jones
Accused of
Trying to Get Possession
of
the Tabernacle
F. E. Belden, a nephew of Mrs. White, was a prominent worker, especially in the line of
music. He wrote some of the finest hymns in common use. He compiled Christ
in Song, considered by many as the best collection ever put out by the denomination.
Bro. Belden entertained grave doubts regarding his aunt's claim to inspiration,
and became convinced that she was influenced by others to write testimonies; so he devised
a scheme to test his suspicions.
During the heat of the quarrel between Dr. Kellogg and Elder Daniells, he
called on Dr. Kellogg and suggested to him that now was the time to get possession of the
Battle Creek tabernacle. He had the same conversation with A. T. Jones. Both
of them told him most emphatically that they had no interest in it whatsoever. They
said they had no use for it.
He wrote a letter to his aunt, who was then in California, telling her that he
had heard Dr. Kellogg and A. T. Jones talking about getting possession of the tabernacle.
He did not sign the letter. This had the expected result. She got busy
and wrote a pressing letter to the officials of the church. We reproduce a portion
of this testimony:
I must act in
accordance with the light that the Lord has given me; and I say to you that Elder A.
T. Jones and Dr. Kellogg will make every effort possible to get possession of the
Tabernacle, in order that they may present their doctrines. We must not allow
that house to be used for the promulgation of error.
We must make sure the control of the
Tabernacle; for powerful testimonies are to be borne in it in favor o the truth. This
is the word of the Lord to you and others. Elder A. T. Jones will work in every way
possible to get possession of this house, and if he can do so, he will present in it
theories that should never be heard. I know whereof I speak in this matter,
and if you had believed the warnings that have been given, you would have moved
accordingly. (Emphasis supplied.)
Mrs. White did not send a copy of this letter to either Dr. Kellogg or A. T.
Jones, and neither of them knew of its existence for over two years after it was
written. It bore date of Feb. 4, 1907. Brother Hart, to whom a copy was sent,
permitted Elder Jones to read his copy.
A. T. Jones wrote a lengthy letter to Mrs. White, denying the charge. But
he never received a reply. His letter is published in pamphlet form which we are
prepared to supply. This is one of the facts that the leaders do not want the laity
to know.
Seventh - day Adventists and the
Atonement
In order to escape making a confession or acknowledging that they were mistaken in their
interpretation of the 2300 days, SDAs have denied that the atonement was made on the
cross. We are familiar with the fact that they repeatedly and emphatically deny this
charge but we will lay some facts before the reader and let him be the judge.
In 1850 James White associated with four other pioneers began publishing a 16
page periodical which they named the Advent Review. After publishing four
issues, they selected the major part of these numbers and published a pamphlet of 48 pages
bearing the same title. This contains an article written by O. R.
L. Crosier, first published in the Day-Star Extra, Feb. 7, 1846.
This contains the basis of their present position on the sanctuary. On page 45 of
this document, the Advent Review, we find the following: --
If the atonement was
made on Calvary, by whom was it made? The making of the atonement is the work of a
Priest, but who officiated on Calvary? Roman soldiers and wicked Jews....
Christ was the appointed High Priest to
make the atonement, and he certainly could not have acted in that capacity till after his
resurrection and we have no record of his doing anything on earth after his resurrection
which could be called the atonement.
The atonement was made in the Sanctuary,
but Calvary was not such a place....
Therefore, he did not begin the work of
making the atonement, whatever the nature of that work may be, till after his ascension,
when by his own blood he entered the heavenly Sanctuary for us.
This article was indorsed by Mrs.White in the following words: --
The Lord shew me in vision, more than one year ago, that Brother Crosier
had the true light on the cleansing of the Sanctuary, &c; and that it was his will,
that Brother C. should write out the view which he gave us in the Day-Star, Extra,
February 7, 1846. I feel fully authorized by the Lord to recommend that Extra to
every saint.
A Word to the "Little Flock"
Page 12.
When Pastor W. W. Fletcher of Australia made known to the General and Local
Conference officials that he could no longer teach the denominational position on the
sanctuary, the Executive Committee of the Australian Union Conference adopted the report
of a sub-committee which attempted to make reply to Pastor Fletcher's position. It
was adopted April 9, 1930. Elder C. H. Watson, who was elected president of the
General Conference 1930, was then president of the Australasian Union and presided over
this executive committee when these resolutions were passed. They took the following
stand on the question of the atonement:
The sin was finally atoned for in the most holy place in the type; so it
will be finally atoned for, not at the cross, but in the true tabernacle in heaven before
the "ark of His testament," which John saw in vision.
Quoted in The Reasons
For My Faith, p. 36.
There is an abundance of proof that the denomination teaches that the day of
atonement began in 1844. For example we cite the following quotations from Mrs.
White.
Instead of coming to the earth at the termination of the 2300 days in
1844, Christ then entered the most holy place of the heavenly sanctuary, to perform the
closing work of atonement, preparatory to His coming.
Great Controversy, p. 422.
We are now living in the great day of atonement.
p. 489.
Now, while our great High Priest is making the atonement for us, we
should seek to become
perfect in Christ.
p. 623.
The denomination teaches that Christ moved from the first to the second
apartment of the heavenly sanctuary to begin the investigative judgment. As the
records are examined of those who have professed to follow Christ, and found to stand the
test, then Christ makes atonement for them in the heavenly sanctuary. In
confirmation of this we quote as follows: --
A correct and intelligent faith sees the adorable Redeemer in the most
holy of the true tabernacle, offering his blood before the mercy seat for the sins of
those who have broken the law of God beneath it in the ark. True faith reaches
within the second vail, where Jesus and the ark of God are seen. There by the law we
have the knowledge of sin, and through the blood of Jesus we may find pardon and share
eternal redemption. The subject of the cleansing of this sanctuary, then, is one of
the most thrilling interest, especially to all Adventists. It is the key to the
great Advent movement, making all plain. Without it the movement is inexplicable.
Life
Incidents, p. 308,
by
James White.
Jesus sent his angels to direct the disappointed ones, to lead their
minds into the Most Holy place where he had gone to cleanse the Sanctuary, and make a
special atonement for Israel.
Spiritual Gifts, vol. 1, p. 158,
by Mrs. White.
The defenders of the faith are very pronounced in denying the charges brought
against them that they do not believe in the atonement of Christ. They certainly do
not believe it as all the great reformers taught it and as taught in the Bible. In
proof of this we cite the following quotation:
Christ did not make the atonement when he shed his blood upon the
cross. Let this fact be fixed forever in the mind.
Looking Unto Jesus, p. 237.
This book was published by the denomination in 1893. The author is Uriah
Smith who for nearly 50 years was the editor of their denominational paper. He was
also the author of many books and was recognized as a standard authority in the SDA
church. That this was not a hasty or careless statement is proven by the fact that
Elder Smith made the same statement in a book entitled The Sanctuary, published
in 1877, on page 376.
That Mrs. White held the view that the Atonement was being made in her day in
the heavenly sanctuary, the following statements will prove:
We are in the great day of atonement.
Testimonies, Vol. 5, p. 520.
We are living in the great anti-typical day of atonement.
Testimonies, Vol. 9, p. 218.
Note what she claims:
The Lord has seen fit to give me a view of the needs and errors of his
people.
Testimonies, Vol. 4, p. 14.
Instead of pointing out their errors she confirmed them.
Why We Publish
These Things
But some will try to camouflage the issue by belittling us for abusing the dead, as they
term it. But every loyal Adventist will deny that their prophet is dead; they still
claim they have a prophet. If they would let her die we would have nothing more to
say about her; but they refuse to let her die. She is a mighty "live wire"
or club, in the hands of the leaders to whip people into line or to degrade them if they
refuse to accept her writings as the voice of God. She is the greatest barrier to
the acceptance of Bible truth that any church has ever had to face. And this fact is
the sole reason which prompts us to publish these facts. It is "the vail"
over the face of every loyal Adventist through which it is impossible for any ray of truth
to penetrate.
Is it a sin to point out the sins of a prophet? Did God hush up or cover
up the sins of the prophets of old?
A Book Forced Off the Market
Because It Quoted
the Testimonies
In 1934 Elder S. A. Nagel, a returned missionary from China published a book of 135 pages
bearing the title of God's Love For the Remnant Church. It is packed full
of quotations from Mrs. White's writings. The whole document is an effort to lead
SDAs to live up to the teachings of their own prophet. He was at once brought under
condemnation, and labored with by conference officials. They demanded that he cease
circulating his book. A quotation from Mrs. White's writings led him to comply with
their request, and he turned over to them all unsold copies -- something like
four hundred, which have disappeared.
The testimony they used to convince him is found in 3T 492 to the effect that
the General Conference is the highest authority that God has on the earth, and the General
Conference Committee condemned this book
It is very evident that they wished to suppress this book because it contains
to many communications from Mrs. White which they do not want the people to know. We
will cite one of these suppressed testimonies. It relates to the tithe, and touches
a tender spot in the heart of officials.
Those who have had experience in the work of God should be encouraged to
follow the guidance and counsel of the Lord. Do not worry lest some means shall go
direct to those who are trying to do missionary work in a quiet and effective way.
All the means is not to be handled by one agency or organization. To those in our
conferences who felt that they had authority to forbid the gathering of means in certain
territory I now say: This matter has been presented to me again and again. I
now bear my testimony in the name of the Lord to those whom it concerns. Wherever
you are, withhold your forbiddings. The work of the Lord is not to be thus trammeled
... This wonderful burden of responsibility which some suppose God has
placed upon them with their official position, has never been laid upon them.
P. 76.
Her son was getting some of this money. Mrs. White sent some of her tithe
to independent workers. It would never do to let the honest tithe payers get this
testimony; they might send some of the Lord's money to workers who "do not follow
us."
Some of Mrs. White's
Dietetic Rules
Cheese should never be introduced into the stomach.
Testimonies, Vol. 2, p. 68.
Eggs should not be placed upon your table. They are an injury to
your children.
Testimonies, Vol. 2, p. 400.
We bear positive testimony against tobacco, spirituous liquors, snuff,
tea, coffee, flesh-meats, butter, spices, rich cakes, mince pies, a large amount
of salt, and all exciting substances used as articles of food.
Testimonies, Vol. 3, p. 21.
Mrs. White ate butter at my table long after she wrote this.
Seventh-day Adventists Join Roman Catholics
in Declaring That the Bible Alone
is Insufficient
Of course, SDAs will deny this. But the following quotation which appeared in their
missionary paper demonstrates the truthfulness of the above heading. Read it; then
compare it with the declaration of the Roman Catholic church.
What
Seventh-day Adventists..
Teach..
With the prevailing confusion in the Christian world as to doctrine and
practice, the need of a divinely chosen instrumentality, pointing out the way of truth to
bewildered men and women, is most obvious. True, the Bible points the way. But
even so, in the field of religion today it is "lo here" and "lo
there," until men are bewildered with the babel of tongues. An authoritative
voice, or divine oracle, to point the way out from the numberless bypaths of error to the
fundamental teaching of the word of God is manifestly needed in these times when the full
gospel light is to shine "and prepare the waiting church to meet her coming
King."
Signs of the Times, Aug. 13, 1935.
What
the Catholic Church..
Teaches..
It is also necessary to have a guide to help us to understand its sense,
which is obscure in many places, as is evident by the different interpretations which good
and learned men have put on it.
Plain Facts for Fair Minds,
by George M. Searle, published
by the Catholic Book Exchange,
New York, the 265th thousand,
p. 60.
This position of the Signs of the Times is a direct contradiction of
the fundamental teachings of Protestantism. A large part of the warfare between
Luther and his followers and the Catholic church was over this point. Luther took
the position that the Holy Spirit was a special guide to every individual who sought
shelter in the word of God.
Was October 22nd the
Day of Atonement
in 1844?
October is the date firmly established in the SDA creed; and it is loyally
defended. But the date is most questionable. In fact, there is no support for
selecting such a date, either Biblical, historical or logical.
The Jewish sacred year begins on the first day of the 7th month of the civil
year. The Encyclopaedia Britannica, edition of 1898, vol. 4, pp. 678, 679,
gives the day of the month on which the first day of the Jewish sacred year falls for 190
years. In this table, the latest that the seventh month begins is October 5.
In these 190 years, the first day of the year occurred twice on October 5, and it occurred
only 20 times in October during the 190 years. In other words, the beginning of the
7th month bears date of September, 170 times. The Day of Atonement always came on
the 10th day of the 7th month. So, according to this able, the latest date upon
which the Day of Atonement could occur would be five plus ten, or October 15.
We have authority from high dignitaries in the Jewish Church that the Day of
Atonement can never occur as late as Oct. 22. The Day of Atonement for the year 1844
occurred on September 23. The Orthodox Jews celebrated the Day of Atonement on this
date in 1844.
The defenders of the creed, to escape this troublesome fact, teach that the
pioneers followed the calendar of the Karaites (sometimes spelled Caraites) in selecting
Oct. 22. This also is false. The Karaites celebrated the Day of Atonement, in
1844, on September 23. This has been fortified by the very best of authority.
That the time for the Lord's return on the Day of Atonement is 1844 was first
presented by some Bible students in New Hampshire, beginning about the middle of July.
They made but little impression until the Exeter Camp Meeting which was held on
August 12 of that year. From that camp meeting, the message of the Lord's coming on
Oct. 22 was broadcast most rapidly. Preachers went in all directions announcing that
the Lord was going to come on that date. However, in justice to William Miller, it
is a fact that he never taught that date. He did accept it something like a week or
ten days before the time; but he never, in his public work, supported that date.
The Millerites in the United States could not have gotten their appointed for
the observance of this festival from the Karaites. We have made careful research,and
the results show that there were no Karaites known in the U.S. in 1844; and it is also an
established fact that at present there are not enough Karaites in the city of Jerusalem to
form an organization. Their rules required at least ten members in order to perfect
an organization. In 1844 there was no means of getting information from across the
ocean excepting by ship -- no telephones, no telegraphs, and few daily papers.
From the middle of July to August 12, no one in the U.S. could get any information
from any Karaites in order to proclaim the Day of Atonement. It was a matter of pure
guess-work to set October 22 for celebrating the Atonement.
We challenge anyone to give any Biblical, historical or logical evidence that
they followed the Karaite calendar in 1844. It is a disgrace for anyone to lay the
blame for the blunder on the Karaites.
457 Was
the Wrong Date Also..
We have consulted 18 or 20 of the best authorities in our local and Los Angeles
libraries and all the later and most authentic agree that the decree granted to Ezra was
in 458 instead of 457. 2300 years from 458 BC would end in 1843 instead of 1844.
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