continuing on that article:

 

a. From empirical observation: The scriptural record does not differentiate between the canonical and noncanonical prophets as to the source of their messages, or the "chain of command" employed in communicating the messages from the Godhead to the prophet. There is no difference in the method of communication; no difference with regard to the physical phenomena associated with a prophet in vision; no difference in the kinds of messages communicated--encouragement, counsel, admonition, reproof, rebuke; no difference in the kinds of "imperfections" in the "earthen vessels"; no difference in the responses the messages elicited--some hearers heeded and were blessed, others disregarded and paid the consequences. Admittedly this is arguing from silence; but is it unreasonable to hold that the burden of proof must rest squarely upon the person who would seek to establish different degrees of inspiration?

b. From logic: To raise the question of degrees of inspiration (or of revelation) immediately creates the necessity of determining just who will do the classifying. Such an arbiter must of necessity be raised not merely to the level of the prophet, but must be raised to a level above that of the prophet, since he sits in judgment, decreeing that one part of the prophet's writings is more inspired than another.

This problem is further compounded because no man can raise himself even to the level of a prophet--much less a position above a prophet. Paul clearly declares that the Holy Spirit divides the spiritual gifts "severally" to every man "according to his own will" (1 Corinthians 12:11; Hebrews 2:4). "No man taketh this honour unto himself"; the most any human, on his own, can do is to "covet earnestly the best gifts" (1 Corinthians 12:31). Surely no mere human should presumptuously place himself over the prophets to determine such a question as this!

c. From faith: I accept Ellen White as an inspired prophet of the Lord, and she once declared that there was no such thing as degrees of inspiration. And that, if there were no other argument, would be sufficient to settle the question for me.

No less a person than the president of the General Conference, George I. Butler, once discoursed on the subject of inspiration and revelation. In his ten articles, which were published from January 8 through June 3 of 1884 in the Review and Herald, Butler posited the idea that there were "differences in degrees" of inspiration.[186]

Ellen White remained silent for five years. Was she, charitably, hoping that he would discover his own blunder and correct it, thus sparing himself (and her) the embarrassment of a public rebuke?

We do not know; however, in 1889 she wrote a rather trenchant response:

Both in the [Battle Creek] Tabernacle and in the college the subject of inspiration has been taught, and finite men have taken it upon themselves to say that some things in the Scriptures were inspired and some were not. I was shown that the Lord did not inspire the articles on inspiration published in the Review, neither did He approve their endorsement before our youth in the college [there]. When men venture to criticize the Word of God, they venture on sacred, holy ground, and had better fear and tremble and hide their wisdom as foolishness. God sets no man to pronounce judgment on His Word, selecting some things as inspired and discrediting others as uninspired. The testimonies have been treated in the same way; but God is not in this.[187]

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Seventh-day Adventists generally hold that Ellen G. White is best understood in the role of the literary but noncanonical prophets of the Bible. As such, her writings were inspired by the Holy Spirit in the same way and to the same degree as the writings that were incorporated into the Bible; yet we do not make a second Bible of them, nor even consider them as an addition to the sacred canon of Scripture.

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Let us note next how Ellen White saw her writings in relation to the Bible.

II. The "Greater Light"/"Lesser Light" Analogy

In an "open letter" to her fellow church members, written December 6, 1902, and published in the Advent Review and Sabbath Herald of January 20, 1903, Mrs. White was looking ahead to the new year and was especially burdened about the colporteur work, which was languishing at the time. "I have been instructed that the canvassing work [door-to-door sales of Seventh-day Adventist literature] is to be revived, and that it is to be carried forward with increasing success."[192]

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A telescope doesn't put more stars into the heavens; it simply reveals more clearly the stars that are already there. And Ellen White's writings, to change the figure, may also be seen as a microscope that helps "to magnify and make clear the details of the truths of the Word" of God.[204] Likewise, the writings of Ellen White add detail and make clear the teachings of the Scriptures.

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Not going to copy the next section;  too long.  but will say, she had it all wrong....saying the earthquake happened when Jesus died, and opened graves, THEN.  Did no such thing......she did not read the Word close enough..it said AFTER HIS RESURRECTION.

 

Then she made the same mistake everyone else has handed down,  that some OT saintes ROSE BACK THEN and went into old jerusalem.....calling this rebellious city, the Holy City.  She had NO TRUE REVELATION.

 

that resurrection has NOT HAPPENED YET.....ONLY JESUS WAS RAISED THEN.....THE new Jerusalem, the people of God, are this Holy City,  not that old jerusalem which is in bondage with her children.

 

Nothing this woman said seems to be right, that I have read yet.  She did NOT HAVE ANY TRUTH.

 

she said this:

How Ellen White Saw Her Authority

In view of the rather dramatic, if not sensational, experiences through which she passed, not only during 1848-1850 but in later years as those original doctrines were repeated and amplified by the Holy Spirit, it is interesting to examine the effect of these experiences upon Ellen White's consciousness. How did she see herself? How did she evaluate the work God led her to perform? What consequences would result from a rejection of her work?

1. She disclaimed giving merely personal knowledge/opinion. Ellen White was the object of vitriolic attack even during her lifetime; and she spoke out sharply in defense of herself--and God. She disclaimed the notion that she was presenting merely human information or opinion, but rather asserted that all her statements came from God and that she was merely the conduit.

I have no special wisdom in myself; I am only an instrument in the Lord's hands to do the work He has set for me to do. The instructions that I have given by pen or voice have been an expression of the light that God has given me.[242]

In her letters and testimonies, said Ellen White, "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."[243]

Ellen White claimed a unique place in her church--a work not given to any other member. She quoted an angel as telling her "'God has raised you  up and has given you words to speak to the people and to reach hearts as He has given to no other one. . . . God has impressed this upon you by opening it before your vision as He has to no other one now living.'"[244] Speaking for herself, she went on, "'God has not given my brethren the work that He has given me.'"[245] To illustrate the essential nature of that uniqueness she added:

"When I am speaking to the people I say much that I have not premeditated. The Spirit of the Lord frequently comes upon me. I seem to be carried out of, and away from, myself. . . . I . . . feel compelled to speak of what is brought before me. I dare not resist the Spirit of God."[246]

"From higher ground, under the instruction given me of God, I present these things before you," she declared.[247] She went on to deny that anyone could accept part of her writings, while rejecting other parts. "We cannot be half the Lord's and half the world's. We are not God's people unless we are such entirely."[248] Next, note this: Speaking of her testimonies, she affirmed:

"God is either teaching His church, reproving their wrongs and strengthening their faith, or He is not. This work is of God, or it is not. God does nothing in partnership with Satan.   (me:  doesn't this cross something else she said about satan answering prayer prayed to God?) 

 My work . . . bears the stamp of God or the stamp of the enemy. There is no halfway work in the matter. The Testimonies are of the Spirit of God, or of the devil."[249]

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She was not giving "merely the opinion of Sister White"; and those who asserted this, she declared "thereby insulted the Spirit of God."[250] She further amplified this, saying:

If those to whom these solemn warnings are addressed say, "It is only Sister White's individual opinion, I shall still follow my own judgment," and if they continue to do the very things they were warned not to do, they show that they despise the counsel of God, and the result is just what the Spirit of God has shown me it would be--injury to the cause of God and ruin to themselves.[251]

2. Mrs. White claimed authority to define doctrinal truth. But she went still farther. Not only when she spoke about matters in the homes and churches of her fellow church members was she a direct spokesperson for God, but also when she defined a doctrinal position, that definition was authoritative and reliable.

Speaking of "our early experience" (undoubtedly a reference to the Sabbath conferences of 1848-1850), when "one error after another pressed in upon us," with "ministers and doctors bringing in new doctrines," the little bands would sometimes spend "whole nights" searching Scripture and praying to God for guidance. At these times "the Holy Spirit would bring the truth to our minds. . . . The power of God would come upon me, and I was enabled clearly to define what is truth and what is error."[252]

Mrs. White declared, in effect, that her statements on doctrine were essentially without error. "There is one straight chain of truth, without one heretical sentence, in that which I have written."[253] Her testimonies "never contradict" the Bible because she was "instructed in regard to the relation of Scripture to Scripture."[254] Even doctrinal matters in her personal diaries, she wrote five years before her death, should be put in print because they contain "light" and "instruction" that was given her to "correct specious errors and to specify what is truth."[255] To Evangelist W. W. Simpson, laboring in southern California, she wrote in 1906 that "I am thankful that the instruction contained in my books establishes present truth for this time. These books were written under the demonstration of the Holy Spirit."[256]

In 1905, shortly after having had to rebuke the spurious doctrines advanced by Dr. John Harvey

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Freeborn,

The church today stil hold her writings and visions above the WORD OF GOD. As you can see they think she is GOD. And her writings are better than GOD's in their eyes and minds. Beffers think he can obey the law and have grace at the same time.

That is bwcause Ellen said he could have it like this, by her twisted writings.

 

All of her writings and visions were of the DEVIL. She has never been of GOD.

 

Have a good night.

Linda

 

 

 

 

 

Speaking about her work, and the Lord who commissioned it, Mrs. White further warned:

If God has given me a message to bear to His people, those who would hinder me in the work and lessen the faith of the people in its truth are not fighting against the instrument, but against God. "It is not the instrument whom you slight and insult, but God, who has spoken to you in these warnings and reproofs." "It is hardly possible for men to offer a greater insult to God than to despise and reject the instrumentalities that He has appointed to lead them."[270]

In a night vision the Lord told Mrs. White about those who had turned from the light sent them. "In slighting and rejecting the testimony that I have given you to bear, it is not you, but Me, your Lord, that they have slighted."[271]

And, finally, "if you seek," said Mrs. White, "to turn aside the counsel of God to suit yourselves, if you lessen the confidence of God's people in the testimonies He has sent them, you are rebelling against God as certainly as were Korah, Dathan, and Abiram. You have their history."[272]

On the other hand, "all who believe that the Lord has spoken through Sister White, and has given her a message, will be safe from the many delusions that will come in the last days."[273]

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