(Matt. 28:20, KJV). In obedience to REFERENCES BY ALBERTO R. TIMM* the Great Commission, Paul states, “I 1 Evangelism , p. 140. 2 have not shunned to declare unto you A. Scott Moreau, “Syncretism,” in Evan - gelical Dictionary of World Missions , A. Scott all the counsel of God” (Acts 20:27, Moreau, ed. (Grand Rapids, Mich.: Baker, KJV). As a result of evangelism in the 2000), p. 924. early church, baptized believers “con - 3 David J. Hesselgrave, “Syncretism: Mis - tinued steadfastly in the apostles’ doc - sion and Missionary Induced?” in Context- ADVENTIST VIEWS trine and fellowship ” (2:42 , NKJV). uali zation and Syncretism , pp. 71-98. Those who were being saved were 4 Evangelism, p. 484. “added to the church” (vs. 47 , KJV). 5 Jerald Whitehouse, “Issues of Identity ,” The guidelines from the Church Man - Global Center for Adventist-Muslim Rela - tions ( 2005), Appendix 3, p. 27. ual are in harmony with the Scrip - 6 ON INSPIRATION ______, “Developing New Church 14 tures. All policies related to the Gen - Structures for More Effective Mission, Nurture , eral Conference should be in har mony and Growth of New Believers,” Global Center with them. for Adventist-Muslim Relations, October 1997. There is an appropriate use of C-5 7 Ibid. strategies. These strategies should be 8 Global Mission Issues Committee, “Guide - The last half of the 20 th century provided viewed, however, as catalysts for lines for Engaging in Global Mission” (Silver a continuation of the debate in the Adventist Church Spring, Md.: General Conference of Seventh- movement into the next stage of the day Adventists, 1993), GM/BRI/AD COM to over the nature of inspiration. scale. The underlying issue is whether MLR. the use of C-5 strategies is an out - 9 Testimonies for the Church, vol. 6, p. 95; significant number of publica - tions, the commentary integrated in a reach technique or is the mindset of Testimonies to Ministers , p. 128. tions came out during the 1950s single project the views of its various the missionary. A mindset that seeks 10 Seventh-day Adventist Church Manual uplifting the reliability of the contributors. It was stated that while and is willing to accept and baptize (Silver Spring: General Conference of Sev - Bible and the writings of Ellen rejecting the position that “the writers enth-day Adventists, 2005), pp. 30, 31. A converts who remain at this level is G. White. Of the books dealing of Scripture wrote under verbal dic - 11 not faithful to the Scriptures or to the Jerald Whitehouse, “Contextual Ad - with Ellen White, Francis D. Nichol’s tation by the Holy Spirit,” the com - ventist Mission to Islam: A Working Model,” church. An Adventist missionary or in The Three Angels and the Crescent: A Ellen G. White and Her Critics (1951) mentary was carried out under the as - an Adventist sending organization Reader , Jonquil Hole and Børge Schantz, eds. was the most outstanding. In this 702- sumption that the writers of Scrip ture should not compromise the integrity (Bracknell, England: Seventh-day Adventist page volume, Nichol responded to al - “spoke and wrote according to their of the gospel for pragmatic purposes Global Centre for Islamic Studies, 1993), p. most all charges raised against Ellen own individualities and characteris - (i.e., to see church growth where 257. White since the days of Canright. tics, as is indicated by the varied styles there has been no success). A mis - 12 ______, “Key Issues Foundational to It was also during the 1950s that a of writing that they display, but free of sionary with a C-5 mindset does not Comparison of Seventh-day Adventists Be - group of Seventh-day Adventist liefs with Beliefs of Islam Leading to Sum - adequately represent the Seventh-day scholars combined their efforts to *Alberto R. Timm, Ph., D., is Director mary Relation Statements,” Global Center for Adventist theology and message. The Ad ventist-Muslim Relations, 2000, p. 15, ital - produce a Seventh-day Adventist Bible of the Brazilian Ellen G. White Re - search for and use of strategies should ics supplied. Commentary (1953-1957). With the search Center and Professor of Church be creative, but they should be based 13 The Desire of Ages, p. 478. help of such groups as the Committee History and Historical Theology at on a solid foundation—faithfulness 14 Seventh-day Adventist Church Manual , on Bible Chronology and the Com - Brazil Adventist College (Central to the Scriptures. pp. 30, 31. mittee on Problems in Bible Transla - Campus).

28 29 The first edition of the Seventh-day Adventist Encyclopedia emphasis on the personal content of and the Bible have the same author, revelation—that it consists in an ‘I- there can be no conflict between (1966) came off the press with a specific entry on the Thou ’ relationship in which God them when they are rightly under - “Inspiration of Scripture.” After quoting the statement on the communicates Himself to man. She stood.” 8 Varieties of “styles and sub - “Holy Scriptures” of the Fundamental Beliefs that had been did not share Brunner’s hesitancy to ject matters” are seen by Ellen White accept the revelation of specific as “a strength rather than weakness,” officially accepted since 1931, the entry stated that Seventh- truths, for these, she believed, con - because they provide “varying em - day Adventists “do not believe in verbal inspiration, tribute to the ultimate reconciliation phases” to the many aspects of truth 4 according to the usual meaning of the term, but in what may between man and God. ” “which would not be presented in a While acknowledging that Ellen toughly uniform work.” 9 properly be called thought inspiration.” White recognized the communica - Another slight move toward en - tion of specific truths in the process counter revelation was taken by Jack of revelation, Harder did not empha - W. Provonsha, professor of Chris - the errors found in other writings.” 1 enth-day Adventists believed that the size her understanding of that com - tian Ethics at Loma Linda Univer - In the mid-1950s , Carl W. Daggy Bible “not merely contains the word of munication as an actual impartation sity, in his article “Revelation and In - completed his M.A. in which he ex - God, but is the word of God.” 3 of propositional truths. Although spiration,” published in 1964 in the plicitly suggested that Seventh-day In the following year (1958) Ellen “the line between the natural and the Seminary Stud - Adventists were not in full agree - White’s Selected Messages, Book 1, supernatural is almost nonexistent so ies. In this article, Provonsha spoke ment with the Fundamentalist view came off the press with an insightful far as the attainment of knowledge is of encounter revelation in a much of inspiration. According to Daggy, section compiled from the author’s concerned,” there is still a need for the friendlier way than previous tradi - “Fundamentalists and Seventh-day writings on inspiration. Word of God because that Word was tional Seventh-day Adventists. The Ad ventists are in agreement that the Although Seventh-day Adventists “communicated by methods less sub - overall tenor of the article seemed Bible is the Christian’s sole unerring had traditionally held the proposi - ject to the distortions of sin” than in even to suggest a certain via-media rule of faith and practice. They tional view of revelation, a perceiv - natural revelation. 5 position between the propositional sharply disagree, however, on the able move toward the encounter In regard to the inspiration of concept of revelation and the en - question of verbal inspiration. The view of revelation was taken by Scripture, Harder stated that for Ellen counter revelation theory. Fundamentalists generally take the Frederick E. J. Harder in his 506- White “inspiration reveals thought, The first edition of the Seventh- position that the words of Scrip - page Ph.D. dissertation, “Revelation, but it does not set the mold for its day Adventist Encyclopedia (1966) tures, as such, were inspired by God. a Source of Knowledge as Conceived form of expression.” 6 Harder recog - came off the press with a specific Seventh-day Adventists, on the other by Ellen G. White,” defended in 1960 nized, however, that for Ellen White entry on the “Inspiration of Scrip - hand, believe that inspiration func - at New York University. In this dis - the Bible was “a correct record” of bi - ture.” After quoting the statement on tioned in the minds of the Bible sertation , Harder studied Ellen G. ography and history because (1) “the the “Holy Scriptures” of the Funda - writers, but that their choice of White’s concept of revelation in the scribes wrote under direction of the mental Beliefs that had been officially words was their own. At the same light of Thomas Aquinas, John Holy Spirit,” and (2) “this influence accepted since 1931, the entry stated time, they insist that this choice was Calvin, Friedrich Schleiermacher, counteracted the human biases which that Seventh-day Adventists “do not guarded so that the writers did not Augustus Strong, and Emil Brunner. cause biographers to gloss over many believe in verbal inspiration, accord - express error. ”2 In interpreting Ellen White’s con - derogatory facts about their heroes ing to the usual meaning of the term, In 1957 , the book Questions on cept of revelation, Harder suggested and thus present only a partial but in what may properly be called Doctrine came out affirming that Sev - that “White agreed with Brunner’s truth.” 7 “Inasmuch as both science thought inspiration.” 10 This statement

30 31 was followed by some quotations of the divine revelation of truth The years 1950 to 1970 saw the emergence of some from Ellen White’s writings. came to the prophet under the Also in 1966, Arthur L. White, Spirit’s guidance and control” (cf. moves toward encounter revelation and a thought view of sec retary of the Ellen G. White Estate Num . 12:6; Hosea 12:10; Rev . 1:10, inspiration that was largely informed by a particular and grandson of Ellen White, pre - 11 ), but also that “the communi- understanding of Ellen White’s phenomena. Not until the sented a lecture at Andrews Univer - cation to the people of the light sity under the title “Toward a Factual received by the prophet, was also 1970s and early 1980s, however, did these trends reach their Concept of Inspiration” (published in directed by the Holy Spirit” (cf. 2 climactic expression. 1973). In that lecture, he stated that Peter 1:21; Rev . 1:2, 11). 15 “Seventh-day Adventists are uniquely Aware of the new critical trends fortunate in approaching the ques - that were slowly leading Seventh-day tion of the inspiration of the into a crisis on inspira - necessarily in “the accuracy of words critical stand, which would eventually prophets. We are not left to find our tion, , professor per se.” 17 be denounced by Neal C. Wilson, way, drawing all our conclusions of systematic theology at the Seventh- Thus, the years 1950 to 1970 saw General Conference president, at the from writings of two thousand years day Adventist Theological Seminary, the emergence of some moves toward 1984 Annual Council of the General or more ago that have come down to Andrews University, pointed out in encounter revelation and a thought Conference. Several articles advocat - us through varied transcriptions and Ministry magazine for July 1970 that view of inspiration that was largely ing encounter revelation and the use translations. With us it is an almost Seventh-day Adventists had simply informed by a particular understand - of the historical-critical method came contemporary matter, for we have aligned themselves “with the evangel - ing of Ellen White’s phenomena. Not out in Spectrum , setting the agenda had a prophet in our midst. It is gen - ical or traditional position,” without until the 1970s and early 1980s, how - for many discussions on inspiration erally granted by the careful student having a “clearly defined and devel - ever, did these trends reach their cli - during the period 1970-1991. of her works that the experience of oped doctrine of revelation and in - mactic expression. Encounter Revelation. The theory Ellen G. White was not different spiration.” 16 of encounter revelation was a neo- from that of the prophets of old. ”11 After blaming the encounter the - Challenges of the Historicization of orthodox reaction to the traditional Arthur White also said that “Ellen ory of revelation for confusing revela - Inspired Writings (1970-1991) concept of propositional revelation. G. White’s statements concerning the tion with regeneration, Heppenstall While conflicting views of inspi - It perceives revelation as a subjective Bible and her work indicate that the affirmed that “God’s communication ration had been previously nurtured personal divine-human encounter concept of verbal inspiration is with - is addressed to the mind of man in ra - within Seventh-day Adventism, it rather than as an objective commu - out support in either the Bible writ - tional concepts and verbal proposi - was in the early 1970s that Seventh- nication of propositional truth. The ers’ or her own word.” 12 He declared tions.” “By inspiration,” according to day Adventist scholars became more Bible is, therefore, reduced to a mere also that while “the Scriptures pro - Heppenstall, “God kept the Bible controversially divided on this par - human testimony of that encounter. vide an infallible revelation,” “the lan - writers within the conceptual truths ticular doctrine. The main forums to The Autumn 1970 issue of Spec - guage used in imparting it to man - of His revelation,” so that “both the foster those discussions were the As - trum came out with several articles kind is not infallible.” 13 He admitted writers and the message were God di - sociation of Adventist Forums (offi - dealing with Ellen White. Among the existence of factual discrepancies rected” (cf. 2 Tim. 3:16, 17). Heppen - cially established in the fall of 1967) those articles was one by F. E. J. in “details of minor consequence.” 14 stall affirmed also that Scripture is and its Spectrum magazine (first is - Harder, dean of the School of Grad - The Sabbath school lesson for “without error in what it teaches, in sued in the winter of 1969). uate Studies at Andrews University, October 11, 1969, stated, however, the historical facts basic to the truths As a non-official church publica - in which he further elaborated some that not only “the actual impartation they are intended to unfold,” but not tion, Spectrum assumed a revisionist- basic concepts of his Ph.D. disserta -

32 33 Dederen read a paper entitled “Toward a plained that “one’s encounter with that history can be understood with - Christ is effected only through hear - Seventh-day Adventist Theology of Revelation-Inspiration” at out taking into con si deration super - ing the prophetic and apostolic natural intervention. the 1974 Bible Conference. In this paper, Dederen again proclamation consigned to Scrip - The question whether the method pointed out that revelation “is more than a mere meeting or tures. These fragile words of Scrip - is adequate for the study of “in - ture passed down to us from the OT spired” writings divided Seventh-day encounter, it is also a knowing, it implies a knowledge of the and the NT writers are intrinsic to Adventist scholars eventually into Lord and of His will.” the revelational process. They are as three major groups: (1) Those who true as the Christ event they expli - accept the method with its basic pre - cate, and they share in the ‘once-for- supposition; (2) those who believe all ’ character of the divine revela - that a modified version of the tion (1960). Seventh-day Adventists Word of God. Nothing on earth is the tion. ”21 method can be used apart from its were challenged by Harder’s article ultimate expression of God. To make After describing how “the age of basic presupposition; and (3) those to move beyond the 19 th -century the Bible such is bibliolatry, just an - enlightenment” questioned the who hold that the method is unac - Protestant view of special revelation other form of idolatry. ”19 Christian traditional view of Scrip - ceptable because it cannot be isolated “as propositionally embedded within Weiss rejected the “verbal inspi - ture as “a divine communication to from its basic presupposition. an ancient book.” For Harder, special ration” idea that “the Bible has one man cast in written form under the The existence of so-called “mod - revelation was a “continuing conver - Author” because “historical, gram - express inflow of the Holy Spirit,” ified” versions of the classical his - sation and communion between matical and literary” studies have Dederen qualified any attempt to re - torical-critical method would re - God and living people” in personal shown that “it is impossible to lump ject “the testimony of Scripture re - quire a much more detailed study to and communal bases. 18 all the books of the Bible under one garding itself” as “unscientific.” 22 identify particular understandings In 1975 , Herold Weiss, chairman author.” Based on such an assump - Dederen read a paper entitled of the method by different Seventh- of the Department of Religious Stud - tion . Weiss argued that “the Bible as “Toward a Seventh-day Adventist day Adventist scholars. However, no ies of St. Mary’s College, Indiana, and a book can and must be studied as Theology of Revelation-Inspiration” classification of such variant under - former assistant professor of New any other book.” 20 at the 1974 Bible Conference. In this standings are provided in the pres - Testament at Andrews University, Meanwhile, the most significant paper , Dederen again pointed out ent article beyond the endeavor of moved even more explicitly toward Seventh-day Adventist critical re - that revelation “is more than a mere pointing out a few Seventh-day Ad - the encounter theology of neo-ortho - sponses to the encounter revelation meeting or encounter, it is also a ventist studies that attempt to foster doxy in his Spectrum article entitled theory were penned by Raoul Ded - knowing, it implies a knowledge of the use of the method and criti - “Revelation and the Bible: Beyond eren during the 1970s. In a paper en - the Lord and of His will.” 23 cisms of those attempts. Verbal Inspiration.” Under the as - titled “Revelation, Inspiration, and The Historical-Critical Method. Historical-critical studies of sumption that “both revelation and Hermeneutics,” which came out in The historical-critical method is a Ellen White’s writings were encour - inspiration take place outside and the Symposium on Biblical Hermen - method of literary analysis used to aged by the Autumn 1970 Spectrum prior to the Bible,” Weiss argued that eu tics (1974), Dederen qualified the study documents from the perspec - article “Ellen White: A Subject for “to equate God’s Word with a book is idea of setting “revelation-encounter tive of their indebtedness to the par - Adventist Scholarship,” written by the work of a corrupted faith that sets over against revelation-doctrine” as ticular socio-cultural milieu in which Roy Branson, then assistant profes - up for itself an idol. The words of the a false dichotomy. While admitting they were produced. The method sor of Christian ethics at Andrews book are the words of the prophets that revelation is indeed “an event, grew out of the Enlightenment as - University, and Herold D. Weiss, which only tangentially reflect the an encounter,” Dederen also ex - sumption (or basic presupposition) then assistant professor of New Tes -

34 35 tament at the same university. In cation, every other topic she dis - Zinke stated that “method in theology must not be that article , Branson and Weiss chal - cussed.” As a result, “the nature of lenged Seventh-day Adventists her inspiration” and “her authority determined by an a priori consideration of the nature of scholars to study Ellen White’s writ - in the church” were at issue. 25 man, of the universe, or of any aspect of these two. ings with a four-step historical-criti - McArthur explained that since Rather, method must be determined totally by Scripture itself. cal hermen eu tics, intended (1) “to “orthodox belief and critical histori - discover the nature of Mrs. White’s cal judgment are incompatible,” “the The method by which Scripture is studied must not be the relationship to other authors,” (2) problem is not that the Adventist same as that applied to human literature.” “to recover the social and intellec - historian lacks faith in God’s provi - tual milieu in which she lived and dential leading, but that there is no wrote,” (3) “to give close attention to way for him to include it in histori - the development of Ellen White’s cal explanation.” 26 Thus, the use of trum magazine. There , John C. tant and assistant secretary of the writings within her own lifetime, the historical-critical method led Brunt, professor of New Testament Biblical Research Committee of the and also to the development of the Seventh-day Adventist revisionists at Walla Walla College, argued that General Conference, came out with church,” and (4) “to apply in our day not only to deal with Ellen White’s the use of the historical-critical several articles on the subject. Of the words she spoke in her day.” 24 writings as “historically condi - method does not necessarily lead to special significance was his supple - Such hermeneutics set the trend tioned” 27 but also to a large extent to “liberal conclusions.” Brunt further ment to Ministry magazine of Octo - for several historical-critical studies give up the Great Controversy theme suggested that “virtually all Advent- ber 1977, entitled “A Conservative that came out during this period as a philosophy of history. ist exegates [sic] of Scripture do use Approach to Theology.” After sur - (1970-1991) charging Ellen White In March 1980 , Donald Mc- historical-critical methodology, even veying different approaches to theol - with historical errors, plagiarism, Adams, president of Southwestern if they are not willing to use the ogy from a historical perspective, psychological trances, and theologi - Adventist College, published an arti - term. The historical-critical method Zinke stated that “method in theol - cal pitfalls. cle in Spectrum under the explana - deserves a place in the armamentar - ogy must not be determined by an a In the fall of 1979, Benjamin tory title “Shifting Views of Inspira - ium of Adventists who are serious priori consideration of the nature of McArthur, professor of American tion: Ellen G. White Studies in the about understanding their Bibles. ”29 man, of the universe, or of any as - history at Southern Missionary Col - 1970s.” In that article , McAdams ex - Larry G. Herr, then professor of pect of these two. Rather, method lege, pointed out in his Spectrum ar - plained how critical studies of Ellen in the seminary of must be determined totally by Scrip - ticle, “Where Are Historians Taking White during the 1970s tried to the Far Eastern Division in the ture itself. The method by which the Church?” that Seventh-day Ad - show that her works were “not en - Philippines, argued in the same line Scripture is studied must not be the ventism was “witnessing the first tirely original” (because she “copied that “the ‘historical-critical’ method same as that applied to human liter - great age of Adventist historical revi - from other sources”) and were “not of Bible study, used properly, can be ature. Since God’s revelation is dis - sionism.” McArthur explained that infallible” (because she “made state - a valid and powerful tool for Sev - tinct from that which takes place the new generation of Seventh-day ments that were not correct”). 28 enth-day Adventists.” 30 within the human sphere, the Adventist revisionists worked under The use of the historical-critical Meanwhile, some of the most sig - method applied to its interpretation the common presupposition that method was also encouraged in re - nificant Seventh-day Adventist criti - is not the same as that which is ap - “the cultural milieu in which Ellen gard to the study of Scripture. Of cisms of the historical-critical plied to what is produced within the White lived and worked to a large special significance was the section method were penned by E. Edward human sphere. Thus the nature of degree shaped her writings on his - entitled “Ways to Read the Bible” of Zinke and Gerhard F. Hasel. During revelation itself must be considered tory, prophecy, health and, by impli - the December 1982 issue of Spec - the 1970s, Zinke, then research assis - within the context of the method for

36 37 Concerns about the use of the historical-critical unacceptable to Adventists.” 35 vine impact on the mind, will, and method by Seventh-day Adventist scholars also led the 1986 The use of the historical-critical imagination of the author, who uses method was also criticized in several his means in order to write as God Annual Council of the General Conference, which articles by Gerhard F. Hasel, Leon I. desires, whereby the author is under convened in Rio de Janeiro, to vote a document on “Methods Mashchak, Richard M. Davidson, the guidance of God, which prevents 37 of Bible Study.” In this official document, Adventist Bible and Mario Veloso. error.” Further Developments. Since Of special significance was the students were urged “to avoid relying on the use of the pre - 1970, a significant variety of defini - 1974 Bible Conference, which was suppositions and the resultant deductions associated with the tions of inspiration have been pro - summoned “to focus on the Bible as historical-critical method.” posed in Seventh-day Adventist cir - the foundation of Adventist faith cles. Those definitions have oscil lated and doctrine, and to study sound between attempts to accommodate principles of hermeneutics.” 38 The apparent “discrepancies” of inspired doctrine of inspiration was ad - its interpretation.” 31 the “method must always be subject writings and concerns of uplifting the dressed in Raoul Dederen’s two pa - In 1980, Gerhard F. Hasel, profes - to the judgment of Scripture.” Thus infallibility of those writings against pers, “Revelation, Inspiration, and sor of Old Testament and biblical the - “the study of Scripture must follow a the challenges imposed by revisionist Hermeneutics” and “Toward a Sev - ology at Andrews University, pub - method that derives its philosophical studies. enth-day Adventist Theology of lished his book Understanding the conceptuality, its norms and proce - In 1972, Rene Noorbergen’s Ellen Revelation-Inspiration.” Living Word of God, in which he criti - dures from Scripture itself.” 34 G. White: Prophet of Destiny described In the latter , Dederen defined in - cized the historical-critical method Concerns about the use of the the prophetic ministry in strong spiration as “the controlling influence for its “totally immanent view of his - historical-critical method by Sev - terms. According to Noorbergen, a that God exerts over the human in - tory on the horizontal level without enth-day Adventist scholars also led “true prophet is not a psychic who strument by whom His revelation is any vertical, transcendent dimen - the 1986 Annual Council of the performs with the aid of a mental or communicated. It has to do with the sion.” 32 Hasel not only charged that General Conference, which con - ‘spiritual ’ crutch, but is someone who reception , by the prophet, of the di - method with undermining the au - vened in Rio de Janeiro, to vote a has no degree of freedom either in vine revelation and the accuracy with thority of the Scriptures, but also ar - document on “Methods of Bible turning in or controlling the pro- which it is transmitted , whether in an gued in favor of an approach to Scrip - Study.” In this official document , phetic impulses or prophetic recall. oral or a written form. At the same ture that could recognize its divine, Adventist Bible students were urged These impulses are superimposed time it gives the record of revelation supernatural element. “to avoid relying on the use of the over the prophet’s conscious mind by its authority and validity for us. ”39 In 1985 the Biblical Research Insti - presuppositions and the resultant a supernatural personal being, having To this he added, “We can hardly tute published Hasel’s book, Biblical deductions associated with the his - absolute knowledge of both past and believe that God, having performed Interpretation Today, in which the au - torical-critical method.” Under the future, making no allowance for error the mighty acts and revealed their thor strongly criticized the historical- assumption that “human reason is or human miscalculation. ”36 true meaning and import to the critical method for “disallowing di - subject to the Bible, not equal to or Also in 1972, Hans Heinz’ Glau - minds of prophets and apostles vine, supernatural intervention in above it,” the document stated that benslehren der Heiligen Schrift came would leave the prophetic and apos - history.” 33 Under the assumption that “even a modified use” of the histori - out with a special chapter on “The tolic ministry to take care of itself. “the Bible must remain the master cal-critical method “that retains the Holy Scripture.” After rejecting the The same Holy Spirit, we hold, who and the method the servant,” Hasel principle of criticism which subor - theory of verbal inspiration, Heinz called them to share God’s knowl - argued that in the study of Scripture dinates the Bible to human reason is defined inspiration as “a positive di - edge and plans, also aided their ef -

38 39 forts to convey such a revelation to nificance. The exegetical study of the [Arthur] White admitted that while “the revelation of those to whom they ministered. ”40 Scriptures in their original language Dederen also pointed out the ex - would lose much of its meaning if God’s will is authoritative and infallible,” “the language used istence of a tendency in certain cir - God has not guided the prophet in in imparting it to mankind is human and hence is 42 cles “to caricature” as “some sort of a the writing of his message. ” imperfect.” He saw the prophet as under the influence of the dictation theory” the position of In regard to Ellen White’s posi - those who believed that the Bible tion on the matter, Dederen asserted Spirit of God not only in receiving “his message through was “fully inspired” “in all its parts.” that “Ellen White herself, who so the visions” but also in bearing testimony. While recognizing that on “some oc - clearly emphasizes that the thoughts casions” God actually spoke and rather than the words of a prophet man just recorded the words (Gen . are inspired, stipulates: ‘While I am 22:15-18; Ex . 20:1-17), Dederen writing out important matters, He is White did not support the views of Spirit of God not only in receiving stated that “in the main” inspiration beside me helping me ... and when verbal inspiration and inerrancy of “his message through the visions” but functioned in such a flexible way as I am puzzled for a fit word to express the original autographs, Dederen ex - also in bearing testimony. Despite to allow for “human personalities.” 41 my thoughts, He brings it clearly plained that Ellen White’s concept of certain occasions in which “the very After quoting Ellen White’s clas - and distinctly to my mind. ’ ‘ I trem - inspiration is that “the whole man is words to be used are impressed upon sic statement, “It is not the words of ble for fear, ’ adds the servant of the inspired, not just his words.” 45 his mind by the Spirit of God,” the in - the Bible that are inspired, but the Lord, ‘lest I shall belittle the great Meanwhile, Arthur White pre - fluence of the Spirit does not lead the men that were inspired” from Se - plan of salvation by cheap words . . .. pared two series of articles for the prophet to “the point of being me - lected Messages , Book 1, page 21, Who is sufficient for these things? ’ Review , trying to counteract some of chanically controlled, or of being Dederen raised the crucial question, Everything points to the fact that the tensions unleashed by revisionist forced into a mold.” 47 “Since the thoughts rather than the God who imbued the prophets’ studies of Ellen White. The first se - Arthur White began his second se - words are inspired, shall we con - minds with thoughts and inspired ries came out in early 1978, under ries, “The E. G. White Historical Writ - clude that we are at liberty to treat them in the fulfillment of their task the general title “Toward an Advent - ings” (summer of 1979), explaining in the text of Scripture as being of little also watched over them in their at - ist Concept of Inspiration.” In this a euphemistic way that probably importance?” Answering the ques - tempts to express ‘infinite ideas ’ and series , Arthur White suggested again never before, since the death of Ellen tion, he explained that “some, in embody them in ‘finite vehicles ’ of that Seventh-day Adventists were in White in 1915, had Seventh-day Ad - fact, do maintain that God suggested human language. ”43 a better position to understand the ventists been so interested in the the thoughts and the general trend Such a view of inspiration “does modus operandi of inspiration, be - questions of “inspiration in general of His revelation, leaving the not nullify,” according to Dederen, cause they still had the autographs of and the inspiration of Ellen White in prophet free to express them in his “the significant human authorship a modern prophet (Ellen White), particular,” as well as “Ellen White’s own language, as he liked. Quite of the biblical writings. It simply af - while those of the Bible were no ‘sources’ for the Conflict of the Ages apart from the fact that ideas are not firms that the prophetic message as longer available. books in general, and The Great Con - most usually transferred by means we find it in Scripture is the testi - White admitted that while “the troversy and The Desire of Ages in par - other than words, this scheme ig - mony of God.” 44 revelation of God’s will is authorita - ticular.” He promised that this series nores the fact that if the thought In 1977, Dederen came out with tive and infallible,” “the language used of articles would lead the readers communicated to a prophet is of the an insert in Ministry , under the title in imparting it to mankind is human “some distance from the narrow con - essence of a revelation, the form in “Ellen White’s Doctrine of Scrip - and hence is imperfect.” 46 He saw the cepts held by some of a mechanical, which it is expressed is of prime sig - ture.” While declaring that Ellen prophet as under the influence of the verbal inspiration according to which

40 41 Kenneth Wood, editor of the Review , suggested that them word by word, except in certain dard of character, the test of experi - instances in which God or an angel ence, the authoritative revealer of readers keep in mind “four facts”: (1) “Inspired writings do not spoke or voices were heard by the doctrines, and the trustworthy rec - come to us ‘untouched by human hands’”; (2) “in com- prophet.” In regard to the difficulties ord of God’s acts in history. ”51 municating with the human family, God inspired persons, not of the Bible, the same document The new statement on the gift of warned that “it is well to remember prophecy (statement 17) affirmed writings”; (3) “inspiration involves a variety of methods in that such difficulties in Scripture may the following: “One of the gifts of communicating truth and God’s will”; and (4) “the message of be the result of imperfections of the Holy Spirit is prophecy. This gift human understanding, or lack of is an identifying mark of the rem - an inspired writer does not depend for its authority on knowledge of the circumstances in - nant church and was manifested in whether it is accompanied by the label, ‘This is God’s Word.’” volved. Some diffi culties may be re - the ministry of Ellen G. White. As solved by further research and discov - the Lord’s messenger, her writings ery. Others may not be understood or are a continuing and authoritative resolved until the future life. How - source of truth which provide for Ellen White wrote only what was re - Seventh-day Adventists published, ever, we must guard against sitting in the church comfort, guidance, in - vealed to her in vision or dictated to in 1980, two major consensus docu - judgment on the Scriptures. No man struction, and correction. They also her by the Holy Spirit.” 48 ments in order to confirm their faith can improve the Bible by suggesting make clear that the Bible is the stan - In recommending this series, in the trustworthiness of the in - what the Lord meant to say or ought dard by which all teaching and expe - Kenneth Wood, editor of the Review , spired writings. The first one, titled to have said. ”50 rience must be tested. ”52 suggested that readers keep in mind “Revelation and Inspiration of the The second document (far more Also published in 1980, Gerhard “four facts”: (1) “Inspired writings do Bible,” was produced “over a period influential than the first one) was the F. Hasel’s book Understanding the not come to us ‘untouched by human of several years, involving scientists, new 1980 “Statement of Fundamen - Living Word of God included a whole hands’”; (2) “in communi cating with theologians, administrators, teach - tal Beliefs, ” officially accepted by the chapter on the inspiration of Scrip - the human family, God inspired per - ers, and others throughout the world delegates of the worldwide Seventh- ture. In that chapter , Hasel argued sons, not writings”; (3) “inspiration church.” Although “numerous re - day Adventist Church at the 1980 that the witnesses of Peter (2 Peter involves a variety of meth ods in com - visions” in its text had been made General Conference session in Dal - 1:19-21) and Paul (2 Tim . 3:16) at - municating truth and God’s will”; taking into consideration the sug - las, Texas. The new statement on the test that “’all Scripture is inspired by and (4) “the message of an inspired gestions received, the document ap - Scriptures (statement 1) of that doc - God.’” “Having received the divine writer does not depend for its author - peared in the of ument reads as follows: “The Holy revelation, the human penman was ity on whether it is accompanied by January 17 with a special note asking Scriptures, Old and New Testa - inspired,” according to Hasel, “by the the label, ‘This is God’s Word.’” Wood for additional “comments and sug - ments, are the written Word of God, Holy Spirit to communicate these also pointed out that “because Satan gestions” to be addressed to W. Dun - given by divine inspiration through divine ideas and thoughts accurately is today making supreme efforts to can Eva, a vice-president of the Gen - holy men of God who spoke and and authoritatively in the language undermine confidence in the writ - eral Conference. wrote as they were moved by the of men.” The divine authorship of ings of the Spirit of Prophecy, we feel The document under considera - Holy Spirit. In this Word, God has Scripture was seen as the source for convinced that the end of all things tion recognized that “the writers of committed to man the knowledge both “the unity of Scripture” and is near.” 49 the Holy Scripture were inspired by necessary for salvation. The Holy “the supreme authority of Scrip - Within the context of the con - God with ideas and concepts,” but Scriptures are the infallible revela - ture.” 53 temporary revisionist challenges, “He did not dictate His message to tion of His will. They are the stan - In 1981 , William G. Johnsson, as -

42 43 sociate editor of the Adventist Re - inconsequential errors of minor, in - While recognizing that Seventh-day Adventists tended significant detail.” He then listed a view, stated in a Ministry article, to see the prophetic model as “a big umbrella under which we “How Does God Speak?” that “defin - few examples of “errors” in the Bible ing inspiration is like catching a rain - and in the writings of Ellen White. gather all of the books of the Bible,” George E. Rice pointed bow. When we have put forth our Among the “errors” in Scripture he out that this model “is inadequate to explain the variations best efforts, there will remain an elu - mentions: (1) the allusion to Jere - sive factor, an element of mystery.” 54 miah (instead of Zechariah) as the in the gospel portrait.” Also in 1981, Roger W. Coon, as - author of the quotation found in sociate secretary of the Ellen G. Matthew 27:9 and 10 (cf. Zech . White Estate, began a three-part se - 11:12, 13); and (2) the different Scripture can be fully understood research—reading and oral inter - ries on “Inspiration/Revelation” in wordings of the inscription placed at only from the perspective of two dis - views.” 61 He explained that “the Bible The Journal of Adventist Education . the top of the cross (cf. Matt . 27:37; tinctive models of inspiration. writer who operated under this In this series Coon advocated “ple - Mark 15:26; Luke 23:38; John The first of those models was model was an author and a theolo - nary (thought) inspiration,” in ex - 19:19). The “errors” of Ellen White termed “prophetic model,” by which gian in his own right. As an author clusion to both “verbal inspiration” are seen as including (1) a reference Rice referred to “divine revelation he shaped and arranged the material and “encounter inspiration.” 55 to the Paradise Valley Sanitarium as coming to the prophet through he re searched so that the end prod - In addressing the subject of in - having 40 rooms (instead of 38 ); and dreams, visions, thought illumina - uct ex pressed his interests. As a the - fallibility, Coon mentioned two the - (2) a mentioning of the apostle Peter tion as seen in the psalms and the ologian he worked with the material ories: (1) The “strait-jacket” theory, (instead of Paul) as the author of the wisdom literature, and the recording so that the end product expressed in which true prophetic writings are saying, “the love of Christ con - of these theophanies (divine mani - his the ological understanding. Yet regarded as “prevented from mak - straineth us” (2 Cor . 5:14). 57 festations) un der the guidance of the the Spirit guided throughout the ing any type of error,” and (2) the Rejecting the theory of “degrees Holy Spirit.” 59 whole process. ”62 “intervention” theory, which holds of inspiration (or revelation)” and While recognizing that Seventh- In 1985 , Richard Rice, professor that “if in his humanity a prophet of “degrees of authority,” Coon stated day Adventists tended to see the of theology at Loma Linda Univer - God errs, and the nature of that that “Ellen G. White is best under - prophetic model as “a big umbrella sity, included a whole chapter on error is sufficiently serious to mate - stood in the role of the literary but under which we gather all of the “The Doctrine of Revelation” in his rially affect (a) the direction of noncanonical prophets of the Bible.” books of the Bible,” Rice pointed out book The Reign of God. Regarding God’s church, (b) the eternal des - Thus, though the writings of Ellen that this model “is inadequate to ex - inspiration as “one aspect” of “the tiny of one person, or (c) the purity White have the same level of inspira - plain the variations in the gospel larger dynamic of God’s communi - of a doctrine, then (and only then) tion and authority as the Bible, they portrait,” as well as the content of “1 cation to human beings,” the author the Holy Spirit immediately moves are not “an addition to the sacred and 2 Kings, 1 and 2 Chronicles, and pointed out that “the doctrine of the prophet to correct the error, so canon of Scripture.” 58 other Old Testament books.” Room revelation” should not be reduced that no permanent damage is In response to the charges of pla - was, therefore, left for a second “to the phenomenon of inspira - done. ”56 giarism raised against Ellen White, model of inspiration that would tion.” 63 Taking his stand on the side of George E. Rice, then associate pro - function as “the complement to and Richard Rice saw the biblical doc - the “intervention” theory, Coon fessor of New Testament at Andrews companion of the prophetic model.” 60 trine of inspiration as containing stated that “in inspired writings, an - University, in 1983 published his That second model of inspiration two important ideas: (1) “The divine cient [the Bible] and modern [the book Luke, a Plagiarist? In this book is called the “Lucan model” (cf. Luke authority of Scripture,” and (2) “the writings of Ellen White], there are he suggested that the inspiration of 1:1-4), which Rice saw as “based on divine-human character of Scrip -

44 45 In 1988, the Ministerial Association of the General Confer - and dissertations defended at the nomena, but just as surely, the phe - Seventh-day Adventist Theological nomena must be examined and ence came out with a representative exposition of the 27 Fun - Seminary at Andrews University evaluated in the light of the conclu - damental Beliefs, entitled Seventh-day Adventists Believe. . . during the late 1980s and early sions derived from the assertions. ”70 About Inspiration of the Scriptures, this book emphasized (1) 1990s. Among them is “Issues in But all those discussions pre - Biblical Inspiration: Sanday and viously mentioned have proved that “God inspired men—not words”; (2) that “the Bible is Warfield” (1987) by Peter van Bem - themselves unable to bring general the written Word of God”; (3) that “the Bible does not teach melen, which provided some in - agreement to the Seventh-day Ad - sights on the relationship between ventist scholarly circles on the mat - partial inspiration or degrees of inspiration”; and (4) that the the claims and the phenomena of ter of inspiration. Those debates guidance of the Holy Spirit “guarantees the Bible’s trustwor - Scripture : “ Once Scripture is ac - would actually continue through the thiness.” While the Bible is regarded as “the supreme stan - cepted as the only legitimate start - 1990s. ing-point and source of reference in dard,” the writings of Ellen White are seen as (1) “a guide to our quest, we must face up to the This article is the second of three parts. the Bible,” (2) “a guide in understanding the Bible,” and (3) question whether the effort to estab - lish the doctrine of inspiration by “a guide to apply Bible principles.” REFERENCES letting the Bible speak for itself 1 Siegfried H. Horn and Earle Hilgert , should proceed primarily from the “‘ Lower’ and ‘Higher’ Biblical Criticism,” in multifarious phenomena of the con - Seventh-day Adventist Bible Commentary , vol. ture.” “The Bible,” according to Rice, tion of the General Conference came tent and structure of Scripture or 5, p. 177. 2 “is not a combination of the words out with a representative exposition whether it should start from the ex - Carl W. Daggy, “Comparative Study of Certain Aspects of Fundamentalism With of God and the words of men” but of the 27 Fundamental Beliefs, enti - plicit assertions of the Biblical writ - Seventh-day Adventism” (1955) , p. 61. rather “the word of God in the tled Seventh-day Adventists Believe . ers or whether both should receive 3 Seventh-day Adventists Answer Ques - words of men.” 64 . . About Inspiration of the Scrip - equal standing. It is evident that the tions on Doctrine (Washington, D.C.: Review The same author regarded the tures , this book emphasized (1) that decision we take at this junction is and Herald Publ. Assn. , 1957), p. 27, ( italics doctrine of inerrancy as “unbiblical” “God inspired men—not words” 66 ; crucial. We suggest in view of con - in the original). 5 Frederick E. J. Harder, Revelation, a because: (1) “It seems to overlook (2) that “the Bible is the written siderations presented earlier that the Source of Knowledge, as Conceived by Ellen G. the human dimension of Scripture”; Word of God”; (3) that “the Bible inherent logic of the principle to let White, Ph.D. diss., New York University, (2) “it sometimes leads to distorted does not teach partial inspiration or Scripture speak for itself requires 1960, p. 485. and unconvincing interpretations of degrees of inspiration” 67 ; and (4) that the teachings (or assertions, 5 Ibid. , p. 486. 6 the Bible”; and (3) “it miscasts the that the guidance of the Holy Spirit claims, or whatever other terms may Ibid., p. 235. 7 Ibid., pp. 150, 151. fundamental purpose of Scripture.” “guarantees the Bible’s trustworthi - be used) should be given priority 8 Ibid., p. 405. 68 He then stated that “Seventh-day ness.” While the Bible is regarded as over the phenomena. We use advis - 9 Ibid., pp. 234, 235. Advent ists have never advocated “the supreme standard,” the writings edly the word priority, for the phe - 10 See Don F. Neufeld, ed., Seventh-day biblical inerrancy, although they of Ellen White are seen as (1) “a nomena cannot and should not be Adventist Encyclopedia (Washington: Review supported the divine authority and guide to the Bible,” (2) “a guide in ignored. Whatever conclusions may and Herald Publ., Assn., 1966), p. 585 . 11 Arthur L. White, The Ellen G. White complete reliability of the Scrip - understanding the Bible,” and (3) “a be reached from a thorough study of Writings (Washington: Review and Herald 65 69 tures.” guide to apply Bible principles.” the assertions must be examined Publ. Assn., 1973), p. 15 . In 1988 , the Ministerial Associa - Noteworthy also are a few theses and evaluated in the light of the phe - 12 Ibid., p. 13.

46 47 13 Ibid., p. 23. cific Press Publ. Assn., 1980), pp. 24, 25. wording of this particular statement has been 61 Ibid., p. 25. 14 Ibid., pp. 26-48. 33 ______, Biblical Interpretation slightly changed in some translations. 62 Ibid., p. 27. 15 Sabbath School Lesson Quarterly , Senior Today: An Analysis of Modern Methods of Bib - 53 Gerhard Hasel, Understanding the Living 63 Richard Rice, The Reign of God: An In - Division, No. 298 (4th quarter 1969), p. 9. lical Interpretation and Proposals for the Inter - Word of God , pp. 66-82. troduction to Christian Theology From a Sev - 16 Edward Heppenstall, “Doctrine of Reve - pretation of the Bible as the Word of God 54 William G. Johnsson, “How Does God enth-day Adventist Perspective (Berrien lation and Inspiration—Part 1,” Ministry ([Washington, D.C.: Biblical Research Insti - Speak?” Ministry (Oct. 1981 ), p. 4. Springs, Mich.: Andrews University Press , (July 1970 ), p. 16. tute], 1985), p. 97. 55 Roger W. Coon, “Inspiration/Rev e - 1985), pp. 20-46. 17 Ibid., Part 2, pp. 28, 29. 34 Ibid., p. 99. lation: What It Is and How It Works—Part I,” 64 Ibid., pp. 25, 26 (italics in the original). 18 F. E. J. Harder, “Divine Revelation: A Re - 35 “Methods of Bible Study Committee,” The Journal of Adventist Education (JAE) 44 :1 65 Ibid., p. 33. view of Some of Ellen White’s Concepts,” Adventist Review (Jan. 22, 1987 ), p. 18. (Oct./Nov. 1981), pp. 24-30: http://circle. 66 Seventh-day Adventist Believe . . . A Bibli - Spectrum 2 (Autumn 1970): pp. 53-54. 36 Rene Noorbergen, Ellen G. White: adventist.org/files/jae/en/jae198850051616.pdf . cal Exposition of 27 Fundamental Doctrines 19 H. Weiss, “Revelation and the Bible,” Prophet of Destiny (New Canaan, Conn .: 56 ______, “Inspiration/Reve la tion: (Washington, D .C.: Ministerial Association of Spectrum 7: 3 (1975), p. 53. Keats, 1972), p. 21 (italics in the original). What It Is and How It Works—Part II,” JAE the General Conference of Seventh-day Ad - 20 Ibid., pp. 49, 50. 37 Hans Heinz, Glaubenslehren der Heili - 44:2 (Dec. 1981/Jan. 1982): pp. 18, 19 ( italics in ventists , 1988) , p. 8 . 21 Raoul Dederen, “Revelation, Inspiration, gen Schrift (Bern: Europaeisches Institut fuer the original) : http://circle.adven tist.org/files/ 67 Ibid., p. 11. and Hermeneutics,” in Gordon M. Hyde, ed., A Fernstudium, 1972), pp. 159, 160 . jae/ en/jae198144021715.pdf. 68 Ibid., p. 10. Symposium on Biblical Hermeneutics ([Wash - 38 Kenneth H. Wood, “The 1974 Bible 57 See ibid., pp. 19, 24-26. 69 Ibid., pp. 227, 228. ington, D .C.]: Biblical Research Committee of Conference,” Review and Herald (Aug. 1, 58 ______, “Inspira tion/Rev e la tion: 70 Peter M. Van Bemmelen, “Issues in Bib - the General Conference of Seventh-day Ad - 1974 ), p. 2. What It Is and How It Works—Part III,” JAE lical Inspiration: Sanday and Warfield” (Th.D. ventists, 1974), pp. 7, 8 . 39 Dederen, “Toward a Seventh-day Ad - 44 :3 (Feb./March 1982): pp. 20, 21: http:// diss., Andrews University, 1987); idem, Issues 22 Ibid., pp. 8-11. ventist Theology of Revelation-Inspiration,” circle.adventist.org/files/jae/en/jae19824403 in Biblical Inspiration: Sanday and Warfield , 23 Raoul Dederen, “Toward a Seventh-day in North American Bible Conference, 1974, p. 9 1717.pdf . Andrews University Seminary Doctoral Dis - Adventist Theology of Revelation-Inspira - (italics supplied). 59 G. E. Rice, Luke, a Plagiarist? pp. 11, 12. sertation Series, vol. 13 (Berrien Springs, tion,” 8, in North American Bible Conference, 40 Ibid., pp. 9, 10. 60 Ibid., pp. 11, 19. Mich.: Andrews University Press , 1987). 1974 ([Washington: Bible Research Commit - 41 Ibid., p. 11. tee], 1974). 42 Ibid., p. 12. 24 Roy Branson and Herold D. Weiss, 43 Ibid., p. 13. “Ellen White: A Subject for Adventist Scholar - 44 Ibid. ship,” Spectrum 2 (Autumn 1970), pp. 30-33. 45 R. Dederen, “Ellen White’s Doctrine of 25 Benjamin McArthur, “Where Are Histo - Scripture,” supplement to Ministry (July rians Taking the Church?” Spectrum 10 (Nov. 1977 ), pp. 24G-24H. 1979), p. 9. 46 A. L. White, “Toward an Adventist Con - 26 Ibid., p. 11. cept of Inspiration—3,” Review and Herald 27 Ibid., pp. 12, 13. (Jan. 26, 1978 ), p. 6. 28 D. R. McAdams, “Shifting Views of Inspi - 47 Ibid., p. 8. ration,” Spectrum 10 (March 1980), pp. 27-41. 48 A. L. White, “E. G. White Historical 29 John C. Brunt, “A Parable of Jesus as a Writings—1,” Adventist Review (July 12, Clue to Biblical Interpretation,” p. 42, in 1979), p. 4. “Ways to Read the Bible,” Spectrum 13 (Dec. 49 Kenneth H. Wood, “An Important Series 1982), pp. 30-62. about Ellen G. White,” Adventist Review (July 30 Larry G. Herr, “Genesis One in Histori - 12, 1979 ), pp. 11, 12 ( italics in the original). cal-Critical Perspective,” ibid., p. 51. 50 “Study Documents on Inspiration and 31 E. E. Zinke, “A Conservative Approach Creation,” AtR , Jan. 17, 1980, pp. 9, 10. to Theology,” supplement to Ministry (Oct. 51 “Fundamental Beliefs of Seventh-day 1977 ), pp. 24A-24P. Adventists— Church Manual Revision,” Ad - 32 Gerhard F. Hasel, Understanding the Liv - ventist Review (May 1, 1980 ), p. 23. ing Word of God (Mountain View, Calif.: Pa - 52 Ibid., pp. 25, 26. The original English

48 49