One Furnace Too Many: Ellen White's Literary Self-Sourcing in her Soteriology of the Pre-Advent Times of Trouble - A Brief Appraisal

by Fred Mazzaferri, December 2000

General Information: Copyright Issues The author retains complete copyright of all original material within this document. However,no prior permission is required for regular, non-commercial use. I do speify,however,that if copied and/or distributed, the entire document, with cover pages, is included. Scripture Citations Unless otherwise specified,I employ the New International Version (NIV), 1990 British edition, through-out for all such citations,with all emphasis supplied. Ellen White Bibliography For convenience and uniformity, almost without exception, I here employ the abbreviations long standardised by the Seventh-day Adventist Church. These are listed comprehensively at this official internet site: www.whiteestate.org. My few deviations are quite unambiguous. They were adopted decades ago from other official sources, and are now deeply entrenched in scores of private files. Note: Appendixes A and B are carefully OCR processed from published texts in the interests of authenticity.

The Seventh-day Adventist Church sincerely believes that the prophetic ministry of Ellen White in its midst is prime evidence of its exalted status as God ’s sole authentic denomination on earth.¹ However, in recent decades it has been crushed by a devastating crisis of confidence in its precious prophet. The most in influential factor by far has been the traumatic awakening that her purportedly inspired writings are often heavily dependent on widely scattered literary sources, even for theology.²

The mere fact of the employment of sources is not the problem. For even certain biblical authors were dependent on them, largely if not totally, rather than on regular thought inspiration.³ The obvious example is the NT evangelist. For it is widely accepted, even by conservative Christians, that Mark’s Gospel was the first, penned from eyewitness reports especially Peter’s, and that both Matthew and Luke depended largely on his Gospel. In fact, the latter freely admits his general debt from the outset, Lu.1:1-4. Nor is the OT any stranger to this practice, especially in its historical records.⁴

Rather, the crippling problem for the Ellen White corpus is that, however reliable all of her scattered sources may have appeared in her day, they are often marred by errors from today’s informed perspective, even where theology itself, not mere history, medical practice or science, is involved.⁵

I have no intention here of retracing the source-critical⁶ path so ably traversed by many others in the objective evaluation of Ellen White’s claim of divine inspiration. Rather, there are conclusions to be drawn in this matter from her frequent debts in later writings to material she penned earlier.⁷

How the Later Ellen White Books were Produced

The bulk of the onerous task of defending Ellen White’s prophetic ministry from its many modern critics is the responsibility of the White Estate, that General Conference body of the Seventh-day Adventist Church with total legal responsibility for her vast collection of writings and records. To its credit, it has now clarified that, with the assistance of a few trusted secretaries, her later articles and books were largely collated from various earlier writings of hers, with her final approval.⁸

One of the most interesting cases is Steps to Christ first published in 1892. This generally excellent account of the gospel, encouraging its acceptance, is the most widely read and translated of all her writings. Not surprisingly, then, wise protagonists, careful to give credit wherever it is due, are quite happy to laud her at least for this one contribution to Christ’s cause. However, even this seemingly innocuous volume is embroiled in current controversy over its authorship in source-critical terms!⁹

A typical instance in convenient scope is PK 587-589, published soon after Ellen White’s death in 1915, based extremely heavily upon 5T 472-474, dating from 1885.¹⁰ Its scattered editorial modifications scarcely ever transcend mere minor lexical options, as befits descriptions of the identical situation.

Far more interesting is the profound debt of the portrayal of a similar yet distinctly different situation in GC 618-620, first published in 1888, to the above depiction in 5T 472-474. Despite apposite additions and deletions, clause after clause is virtually repeated, albeit at times in a diverse order.¹¹ This brings us to the major concern of the current brief investigation of Ellen White ’s prophetic claims.

Two OT Typological References to Seventh-day Adventism’s End time Traumas

Ellen White highlights the traumas to afflict God ’s saints as he prepares them for Jesus’ Return by viewing two OT incidents typologically. First is the time of Jacob’s trouble, Gen.32:24-30. The phrase itself derives from her erroneous reading of her KJV at Jer. 30:7.¹² And two of her major descriptions of Jacob’s actual struggle are GC 616-618 and PP 196-198. Second is the angel’s dispute with Satan over Joshua’s sinfulness, Zech.3:1-5. Most relevant are PK 583-585 and 5T 467-470, but compare COL 166-169.

Whichever of these typological references Ellen White appeals to, her most striking metaphor for the cleansing from sinfulness which she deems crucial for translation is a furnace refining gold. She applies it generally to God’s testing of Christian character through trials,¹³ often associated with a more or less protracted process of shedding moral imperfections, as eloquently demonstrated in PP 129f.:¹⁴

God has always tried His people in the furnace of affliction. It is in the heat of the furnace that the dross is separated from the true gold of the Christian character. Jesus watches the test; He knows what is needed to purify the precious metal, that it may reflect the radiance of His love. It is by close, testing trials that God disciplines His servants. He sees that some have powers which may be used in the advancement of His work, and He puts these persons upon trial; in His providence He brings them into positions that test their character and reveal defects and weaknesses that have been hidden from their own knowledge. He gives them opportunity to correct these defects and fit themselves for His service…

At times the reflexion motif, mentioned here almost in passing, is focused strikingly among such general references: "God is purifying and proving His people. He will refine them as gold, until the dross is consumed and His image is reflected [but notice ,not fully] in them", 1T 355, compare 3T 28.

Of supreme interest to the current investigation, however, is Ellen White’s consistent, specific employment of the furnace metaphor in her theology of the end-time perfection of Christian character.

This is no place to detail let alone to evaluate Seventh-day Adventist eschatology prefacing the climactic Return of Christ. However, some comprehension is crucial to the present enquiry. So a survey is apropos, with special interest in the Great Tribulation, gleaned from Ellen White’s five major accounts, despite certain ambiguities and anomalies among them that rather challenge confidence.¹⁵

As human probation closes in heaven with the completion of the pre-Advent Judgment, the Spirit of God is withdrawn from the earth, and Satan seeks to destroy God’s faithful servants through evil human henchmen. A death decree is pronounced on Sabbatarians, permitting the populace, after a certain time, to slay them. God tests his saints’ faith as Satan torments them about their sinfulness. They are forced to cling to Christ’s merits alone. They also cry to God for deliverance from the menacing mobs, some of whom try to kill them before time. However, not even at the appointed hour is even one drop of martyr blood shed.¹⁶ For the shielding angels make the upraised swords fall. And at the darkest hour Jesus returns in power and glory to snatch his disciples from the very jaws of death.

However, Ellen White repeatedly offers a crucial theological preface to this climactic experience. One of her more intriguing forecasts is that “at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.”¹⁷ For, although she specifically depicts “the time of trouble” in familiar terms of trial and persecution till the Parousia,¹⁸ she explains her initial reference as “a short period just before” the latter.¹⁹ Seventh-day Adventism calls it the Little Time of Trouble, spawned by other Christians’ opposition to the Sabbath truth.

Above all else, the imperceptible transition to the Great Tribulation, Rev.7:14,²⁰ the major Time of Trouble, is the sealing of the saints, 1-8. They have achieved perfection of character, “the victory over every besetment, over pride, selfishness, love of the world, and over every wrong word and action”,²¹ and are fully fit to enter God’s eternal Kingdom. So Jesus blots their sins from the heavenly records,²² and makes the climactic declaration of 22:11b, “‘let him who does right continue to do right; and let him who is holy continue to be holy’”, concluding the pre-Advent judgment, at this precise point.²³ At this precise point, too, Christ leaves the Most Holy Place of God’s heavenly Temple, for his High Priestly ministry is complete.²⁴ This leaves mankind without any Mediator, or Advocate, before God!²⁵

There can be no doubt whatever, then, precisely what Ellen White means in her eloquent furnace metaphor, which is extremely prominent, even climactic, typically, in such end-time contexts.²⁶

One Furnace Too Many, Dear Ellen

However, this very metaphor brings Ellen White's prophetic credentials into serious question.

First, it epitomises her impossible end-time soteriology. No one with any adequate concept of the NT Plan of Salvation will fail to appreciate that, until the Great Transformation at Christ's Return, when innate human corruption is completely destroyed by a fresh act of literal divine creation, 1 Cor. 15:50-55²⁷, with even the apostle Paul we must all lament repeatedly, "nothing good lives in me," Ro. 7:18. Indeed, quite apart from the fact that Ellen White's theology of a pre-Advent judgment of individuals, beginning in heaven with Adam in 1844, is sheer heresy²⁹, it is utter nonsense to suggest that even the most saintly among us could ever live in God's holy sight this side of that transformation without Christ's intercession, especially when "there will be NO ATONING BLOOD to cleanse from sin"³⁰! Only the most naive hamartology would seriously suggest that stains can still be removed from any robes of righteousness after the blood with which they can alone be washed is no longer available!!

Nor does the corporate sealing of Rev.7:1-8 rescue this extremely curious notion.For John's appeal for the saints to endure the Great Tribulation, 13:9f.; 14:12, accompanies his dire warning, 14:9-11, that anyone who worships the beast and its image and receives its mark -- the very objective of the deception preceding the persecution and the persecution itself, 13! -- will be pervasively condemned.

Secondly, Ellen White completely contradicts her own perfectionist theology in her metaphor. It is obvious from her mention in 5T 472-474 and PK 587-589³¹ of Jesus our Advocate that both of these treat what Seventh-day Adventism terms the Little Time of Trouble, before probation closes. Furthermore, both accounts close with the persecuted saints receiving the transitional seal of God.³² Here the metaphor is apropos, in terms of her theology, in its manifest meaning of absolute purification.

Why, then, does she utilise this very metaphor, with scarcely any review of its terminology ,and certainly none which modifies its original meaning, in her parallel depiction of the Time of Trouble?³³

The Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

It is understandable that she should mold her latter account from the language of the former, for persecution is their common theme, and it progresses imperceptibly across their close of probation boundary. Nor can there be the slightest cogent quibble that GC 618-620 treats the Time of Trouble. For one thing, its context commences with the explicit statement that the saints' corporate sealing at the close of human probation launches the "great, final trouble."³⁴ For another, this passage, conspicuously devoid of every reference to Christ's intercessory ministry in its source, is quite decisive that "their cases have been decided in the sanctuary above."³⁵ For good measure this sentiment is repeated and expanded: "Their sins have gone beforehand to judgment and have been blotted out."³⁶

However, even were Ellen White's unique end-time soteriology to survive the crucial Berean Test, Acts 17:11, she is completely confused to have Christ himself still consuming the saint's earthliness in the second after he has ceased his intercessor High Priestly ministry in heaven! For one thing, this process contradicts the explicit statements above that all of their sins have been dealt with for eternity. For another, gold requires no second round of complete purification. Either this process during the Little Time of trouble was completely effective or it was not. If not, at least in terms of Seventh-day Adventist eschatology, why were the saints sealed at the close of probation, and why did Christ conclude the very ministry by which alone they can possibly stand in the sight of a righteous God?

In case some ambitious apologist suggests the desperate expedient that one refining process that bridges both contiguous periods of persecution clarifies this theological enigma, I offer this final rebuttal. The furnace metaphor quite decisively denotes complete purification from sinfulness, especially when its specific objective is "that the image of Christ may be perfectly reflected" in his persecuted followers. It would be entirel ludicrous,therefore,and no resolution whatever of this disastrous enigma, were Ellen White to specify their sealing at the close of probation during the refining.³⁷ One furnace too many, dear Ellen, you have at least one extremely instructive furnace too many!³⁸

Citations

1 For a convenient summary see D. F. Neufeld, ed., “SPIRIT OF PROPHECY”, Seventh-day Adventist Encyclopedia (Wash-ington, 1976 2 ), 1412b.
2 Ellen White’s literary borrowings sweep right across the range of disciplines in her vast writings, including health, history, science and theology. I know of no single source of information. However a convenient starting point is the official Seventh-day Adventist White Estate internet site: www.whiteestate.org. Go to section “Selected Issues” from its home page. By all means peruse sites of her critics. But beware their rather mindless, irresponsible excesses. E.g., she is often ridiculed for her forecast that “Old Jerusalem never would be built up”, EW 75. However, Julia Neuffer, “The Gathering of Israel: a His-torical Study of Early Writings, pp. 74-76”, available on the official site, is quite a persuasive, fair-minded rebuttal.
3 I am well aware that some readers sincerely hold that Holy Writ was the product of virtual divine dictation. However, there are equally sincere, conservative Christians who accept the conclusive evidence that God inspired his authors’ thoughts, not their words. Interestingly, Ellen White unequivocally supports the latter position, 1SM 19-22; GC v-vii.
4 E.g., notice Jer. 51:64: “The words of Jeremiah end here.” The following historical chapter is almost a word-perfect reiteration of 2 Ki. 24:18-25:30. Some unknown editor, not Jeremiah, compiled it. More strikingly still, 1 & 2 Chronicles are an edited repetition of much of the Books of Samuel and Kings. As the closing books in the Hebrew OT, the former were penned about 400 B.C., some 150 years after the latter, for a distinctly different purpose. The Books of Samuel and Kings recount the history of Yahweh’s people during the monarchy. Despite the spectacular reigns of David and Solomon, these largely dismal days concluded in Babylonian captivity. In contrast, the Book of Chronicles recounts the nation’s history when it required assurance. So it highlights the glory of David’s and Solomon’s reigns. We find no mention here of Bathsheba, or of Absalom’s revolt, for example. In fact, it focuses almost entirely on the southern kingdom of Judah. Even the astounding ministries of Elijah and Elisha are omitted because they laboured for the northern kingdom. These books also close on a distinct note of restoration, not judgment.
5 E.g., I have in preparation a brief comparison of Joseph Smith’s and Ellen White’s employment of their KJV, seemingly oblivious of its various translational errors, which God’s Holy Spirit certainly did not inspire, yet quoted as if quite authentic! I do not suggest that their prophetic claims are equally questionable. But there certainly are striking comparisons here.
6 The term critical is easily misconstrued by the laity. It is merely a technical term for investigation, here of literary sources.
7 This fresh approach sheds new objectivity on a salient exercise now somewhat stalled by overboard emotions on both sides.
8 E.g., see fn. 2.
9 E.g., see Robert K. Sanders, “Who Wrote Steps to Christ?”, at internet site www.truthorfables.com/Steps_to_Christ.
10 See Appendix A.
11 See Appendix B, whose colours really are designed to clarify Ellen White’s assistants’ process of editing!
12 GC 616. Jer. 30:5-7 speaks of Jacob as the entire nation, 10, not as an individual. Cf. 14:8; 15:11; 16:19.
13 E.g., MB 30; 4T 212; 7T 214. Cf. TM 446.
14 Cf. CH 300; Ev 631f.; LS 106; 1T 83, 431; 2T 514; 3T 541 ; 4T 584; 5T 104, 485.
15 EW 282-288; GC 613-652; PK 587-592; PP 201-203; 5T 472-476. A major ambiguity is the timing of the death decree compared with the close of human probation. A major anomaly motivates this entire exercise.
16 An article in preparation will demonstrate that this is a major heresy with dire implications for Seventh-day Adventists who have confidence in Ellen White’s Time of Trouble theology.
17 EW 33 18 Ibid., 34.
19 Ibid., 85. 20 Detailed in 13.
21 EW 71, stress supplied. 22 EW 48; GC 352, 421f., 483, 613f.; PP 357f.
23 CT 418; EW 279f.; FE 363f.; GC 490f., 613; PP 201; 2T 190f., 691; 4T 387; 8T 315.
24 EW 36, 48, 280; PP 426; 2T 190.
25 EW 48, 71, 280; GC 425, 613, 614; PP 201; 2T 191; 8T 315. Cf. @ fn. 30.
26 See Appendix B.
27 Cf. Phil. 3:21. This is surely implicit, too, in Ro. 8:18-27.
28 Note entire context, 7:7-8:14. Cf. 6:19a; 13:14; Gal. 5:16-25.
29 I have addressed this issue, quite crucial to her Church’s credentials, comprehensively yet briefly in my “Seventh-day Adventism’s Dogma of an Investigative Judgment through Ellen White’s Eyes – a Brief Evaluation”, November, 2000.
30 PP 201. Cf. EW 281; 5T 212.
31 See Appendix A.
32 Cf. EW 15, 48, 71, 279; GC 613; 1T 59; 5T 210-216; TM 444f.
33 See Appendix B.
34 Ibid., 614. 35 Ibid., 618.
36 Ibid., 620.
37 Seventh-day Adventism associates this very closely with seventh-day Sabbath keeping as. e.g., in GC 452, 640; PP 307; 6T 350. However, while there are towering principles in this unique theology of respecting God as our Creator, even if he still expects his Fourth Commendment, Ex. 20:8-11, to be kept today, this was no issue for John’s flock, for whom his pastoral prophecy was certainly mainly intended. E.g., note the imminence in Rev. 1:1-3; 2:16, 25; 3:11; 12:12; 22:6, 7, 10, 12, 20. A full critique would also verify that there is no script for Seventh-day Adventist preachers in 14:6f., with no hint of any judgment starting in 1844, or even of the Pauline gospel. Context confirms that this is the good news of God’s end-time vengeance.
38 It is a sobering commentary on many Seventh-day Adventist executives and some of their trusted Bible scholars that they are responsible for the publication of this exposé! I first offered it in embryo form to the scholar responsible for promoting Ellen White in one world Division, only to be greeted with all too typical, utter silence. He has since been promoted to its prestigious, so-called Biblical Research Institute at world headquarters. This is all the harder to fathom since this very executive, a passionate devotee of Ellen White, is under specific directive from his prophet to dialogue with sincere critics like me, lest he be labelled Pharisaic, CWE 44f., cf. 34, 35f., 36f. Moreover, should that critic be in error, he is duty bound to demonstrate the fact from Scripture, ibid., 50f. But if not, he should stand beside him, ibid., 43f.! Nor are Seventh-day Adventism’s crucial “fundamental articles of faith,” ibid., 40, exempt from careful review to ensure that they rest firmly on “sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny”, ibid. In-deed: “If the pillars of our faith will not stand the test of investigation, it is time that we knew it”, ibid., 44!

Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing up of the great day of atonement. The remnant church will be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects, he has gained control of the apostate churches; but here is a little company that are resisting his supremacy. If he could blot them from the earth, his triumph would be com- plete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. All will be required to render obedience to human edicts in violation of the divine law. Those who will be true to God and to duty will be men- aced, denounced, and proscribed. They will “be betrayed both by parents, and brethren, and kinsfolks, and friends.” Their only hope is in the mercy of God; their only defense will be prayer. As Joshua was pleading before the Angel, so the remnant church, with brokenness of heart and earnest faith, will plead for pardon and deliverance through Jesus their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness, and as they look upon themselves they are ready to despair. The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective char- acters. He presents their weakness and folly, their sins of in- gratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright the soul with the thought that their case is hopeless, that the stain of their de- filement will never be washed away. He hopes to so destroy their faith that they will yield to his temptations, turn from their allegiance to God, and receive the mark of the beast. Satan urges before God his accusations against them, de- claring that they have by their sins forfeited the divine pro- tection, and claiming the right to destroy them as trans- gressors. He pronounces them just as deserving as himself of exclusion from the favor of God. “Are these,” he says, “the people who are to take my place in heaven and the place of the angels who united with me? While they profess to obey the law of God, have they kept its precepts? Have they not been lovers of self more than of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins which have marked their lives. Behold their selfishness, their malice, their hatred toward one another.” The people of God have been in many respects very faulty. Satan has an accurate knowledge of the sins which he has tempted them to commit, and he presents these in the most exaggerated light, declaring: “Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, 0 Lord, in justice. Thy throne will not stand in righteousness and judgment. Justice demands that sentence be pronounced against them.” But while the followers of Christ have sinned, they have not given themselves to the control of evil. They have put away their sins, and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin, and also their repentance, declares: “ ‘The Lord rebuke thee, 0 Satan.’ I gave My life for these souls. They are graven upon the palms of My hands.” The assaults of Satan are strong, his delusions are terrible; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness must be removed that the image of Christ may be perfectly reflected; unbelief must be overcome; faith, hope, (PK 587-589)

Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little com- pany who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influ-enced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law. Those who are true to God will be menaced, denounced, proscribed. They will be “betrayed both by parents, and brethren, and kinsfolks, and friends,” even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfal- tering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sin- fulness of their lives, they see their weakness and unworthi- ness; and they are ready to despair. The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God. Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusa- tions against them, declaring that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserv- ing as himself of exclusion from the favor of God. “Are these,” he says, “the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, 0 Lord, in justice. Justice demands that sentence be pronounced against them.” But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their peni- tence, declares : “The Lord rebuke thee, 0 Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.” The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed. (5T 472-474)

Category: Visions Examined

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