©Damsteegt: Ellen White on Theology...

Ellen White on Theology:
Its Methods, and the Use of Scripture
Journal of the Adventist Theological Society, 4/2
(1993):115-136.
Seventh-day Adventists consider Ellen White (1827-1915) one of the
founders of the Seventh-day Adventist Church and its most influential
writer. The following discussion focuses on how she views theology,
theological method, and its use in advancing divine truth. First we
will look at her attitude toward theology. Then we will investigate
what she has to say about theological methods.
Ellen White distinguishes two types of theology. The theology she
approves of she calls "true" or "sound" theology. Theology she warns
against is popular or objectionable theology.
Ellen White's Attitude Toward Theology
Characteristics of True Theology.
Ellen White would like to see "in every school" a theology
characterized by "the most simple theory."1 The Bible contains a
"system of theology and philosophy" that is both "simple and
complete,"2 yet "sublime."3 It is so profoundly simple that even a
child can understand it. Yet at the same time, so profoundly sublime
that it baffles the intellectual giant.4
Scripture's "grand central theme" consists of "God's original
purpose for the world, of the rise of the great controversy, and of
the work of redemption."5 The "central truth" of a vital theology is
the "atonement of Christ;" thus, students will be exposed to "the
wonderful theme of redemption."6 Its purpose is to make "us wise unto
salvation." It reveals "the love of God as shown in the plan of
redemption" and provides the essential knowledge of Christ as our
Savior.7
A vital theology is to be "saturated with the love of Christ." Its
effect produces in believers a practical wholistic lifestyle: The
diffusion of this love throughout the body "touches every vital
part,&emdash;the brain, the heart, the helping hands, the feet,"
enabling people to stand firmly for God.8 It brings true vitality to
the church and leads "to the doing of works that will bear fruit
after the similitude of the character of God."9
True theology, as stated by Wycliffe, centers around the
"distinctive doctrines of Protestantism&emdash;salvation through
faith in Christ, and the sole infallibility of the Scripture."10 It
continues the process of reform that began with the Protestant
Reformation to lead people away from a dependence on human and
ecclesiastical traditions. Among proponents who gave leadership to a
vital theology she lists individuals in the Reformation heritage such
as Wycliffe,11 Luther,12 Zwingli 13 and Wesley.14 This she places in
sharp contrast to Satan's strategy in directing people's attention to
the "opinions of learned men, the deductions of science, the creeds
or decisions of ecclesiastical councils, . . . the voice of the
majority" for deciding what is truth for faith.15
Characteristics of Popular Theology.
Popular theology is characterized by false interpretations of
Scripture. The origin of many of these errors may be traced to
the "ages of papal darkness, that is the Dark Ages."16
The nature of this theology is speculative. It exalts human
theories based on philosophy and theology above the Word of God and
stands in sharp contrast to the eternal truths taught by the Bible
writers.17 Its presence is widespread. "To a large degree," Ellen
White writes, "theology, as studied and taught, is but a record of
human speculation."18
Objectionable theology mixes religion with harmful amusements.
She specifically rejects a theology which advocates that it is
necessary for the health of patients to play cards and dance as a
"pleasurable excitement to keep their spirits up."19
Major errors. Throughout her writings she comments on many
errors in popular theology. Among the most prominent are the doctrine
of natural immortality,20 the ministering spirits of the dead,21 the
everlasting punishing in hell,22 the consciousness of the dead,23 the
transference of the biblical day of worship from Sabbath to Sunday,24
and the abolition of God's moral law, the Decalogue.25
Results of erroneous theology. The problem with erroneous
theology is its detrimental effects on mind and judgment which
exposes believers to temptations. The study of these speculations
confuses the mind.26 Says Ellen White, it "perverts the judgment and
opens the door to temptation, and through its influence Satan seeks
to turn hearts from the truth." For a defense she recommends "an
intelligent love for the truth" which "sanctifies the receiver, and
keeps him from the enemy's deceptive snares."27
The theological errors which were introduced into the church
during the ages of papal supremacy had a devastating effect. They
created "an erroneous conception of God"28 which led many to doubt
and skepticism about the Bible as the Word of God.29 "Thousands upon
thousands" have become skeptics and unbelievers.30
Unsound theology confuses the intellect and disqualifies a person
for teaching. Speaking of Dr. Kellogg, she says, his "theology is not
sound; his mind is confused, and unless he sees his danger, his
foundation will be swept away when the test comes. Unless he sees his
danger and makes a decided change, he can not be endorsed as a safe,
all-round teacher."31
Incorrect approaches. There are two dangers against which
Ellen White especially warns. One is a "scientific theology" which
had come into the Battle Creek church in 1906. Its impact led people
away from a true faith in God and raised questions about her
writings.32
The second danger is the work of higher criticism, also called
historical criticism. It is the use of the historical-critical method
for the study of the Bible. This approach she characterizes as
"dissecting, conjecturing, reconstructing" the Scriptures. The result
is the destruction of faith in Scripture as the Word of God.33 She
considered it to be one of Satan's tools of deception. Through its
"pleasing sentiments," she says, "the enemy of righteousness is
seeking to lead souls into forbidden paths."34
The reason for her strong opposition to higher criticism is that
it "is destroying faith in the Bible as a divine revelation; it is
robbing God's word of power to control, uplift, and inspire human
lives."35 She compares its influence to the destructive effect of
tradition and rabbinical teaching in Christ's days.36
In a sermon she ironically contrasts the higher critics, whom she
identifies as "poor, finite man on probation," with the true Higher
Critic, "the Lord God of the universe who has spread the canopy of
the heavens above us, and has made the stars and called them forth in
their order."37
Motives for Studying Theology
Too often the study of theology is pursued with an incorrect
motive: "An ambition to become acquainted with philosophers and
theologians, a desire to present Christianity to the people in
learned terms and propositions."38 This is contrary to the true
theology of Scripture with its emphasis on clarity and plainness.
Correct motives are directed by a desire to nourish food for both
mind and soul.39 When it comes to motives for studying theology in
non-SDA institutions Ellen White calls attention to the motives of
the Waldenses studying in Roman Catholic institutions. The purpose of
their study was evangelistic: sowing "the seeds of truth in other
minds" while getting an education. However, this mission was not for
all young people and leadership is to hand pick those qualified. It
was only for those who possessed the special spiritual
qualifications: "Strong young men, rooted and grounded in the faith"
with "a living connection with God."40
Today's objectives for such a study would be similar: Students
"would have a wider field for study and observation," be associated
"with different classes of minds," and obtain "an acquaintance with
the workings and results of popular methods of education, and a
knowledge of theology as taught in the leading institutions of
learning." This education will prepare students for the specific
mission of laboring for "the educated classes" as well as combating
"the prevailing errors of our time."41
The Objectives of Theology
Researching and interpreting the Bible is a delicate occupation.
Ellen White points out that "all who handle the word of God are
engaged in a most solemn and sacred work."42 The objectives of this
important work that Ellen White sees follow.
Use Correct Principles of Interpretation.
One of the foremost objectives for those engaged in theology is
finding the correct principles to interpret the Bible. These
principles are found in "the Bible and the Bible only." There
students will discover the vital principle that "the Bible is its own
interpreter."43 This principle she fully endorses in her account of
the conflict between the Protestant reformers and the papacy.44 The
principle of the Bible interpreting itself, one part of Scripture
interprets another 45 within its own biblical context 46 is basic for
all interpretation.
Acquire Sound Wisdom.
A correct interpretation of Scripture requires the possession of
sound wisdom. This wisdom comes only with much personal effort. "We
cannot obtain wisdom without earnest attention and prayerful
study."47 The study of Scripture generates the quality of wisdom
necessary for successful discovery of truth.
Search for Salvation.
God desires that all should obtain salvation. This salvation
"depends on a knowledge of the truth contained in the Scriptures." It
is, therefore, obvious that one of the most important tasks of
individuals engaged in theology is to "search the precious Bible with
hungry hearts."48
The Bible, she remarks, "contains the science of all sciences, the
science of salvation."49 The quest for truth, therefore, should never
stop. "The more we study the Word with a simple, trustful heart, the
more we understand the path we must travel in order to reach the
Paradise of God."50
Study Qualifies for Soul-winning.
Again and again we are impressed with Ellen White's stress on the
practicality of Bible research. The gospel truths must be shared.51
It is through digging "deep in the Scriptures of truth," with
weeping, fasting and praying that a person becomes qualified "to go
forth and watch for souls as they that must give an account."52 Thus
Bible study is crucial in the development of soul-winning strategies.
Concentrate on the Biblical Text.
Another objective of theology is to understand the biblical text.
Ellen White encourages a search to discover the meaning of difficult
passages. Some Scriptural passages "are easily understood," but "the
true meaning of other parts is not so readily discerned."53 This
underscores the need for serious Bible study so as to grasp the
meaning of these difficult passages.
There is the need to discover the deeper meaning of Bible
passages. In the words of Scripture there lies a significance that
must be discovered, going beyond the surface. In reflecting on Christ
as "the truth," she says, "His words are truth, and they have a
deeper significance than appears on the surface."54
Ellen White warns against a shallow understanding of the truth.
"We must not be satisfied with superficial knowledge," but "seek to
learn the full meaning of the words of truth, and to drink deep of
the spirit of the holy oracles."55 This enterprise, demands "careful
thought as to the meaning of the sacred text."56 Much searching of
the Bible, therefore, is an indispensable requirement for its
understanding.
Understand the Historical-Cultural Setting.
A realistic picture of the historical, cultural context of
biblical episodes leads to an improved understanding of both the past
and the present. To achieve this Ellen White suggests going back in
our minds to the original scene. She illustrates this by an episode
from the life of Christ, inviting the readers to "enter into the
thoughts and feelings" of His disciples. "Understanding what the
words of Jesus meant to those who heard them we may discern in them a
new vividness and beauty, and may also gather for ourselves their
deep lessons."57 In doing so, Ellen White does not endorse the view
that the key to the knowledge of the Bible is its socio-cultural
context of the surrounding religious, political, and social
institutions. The proper and supreme context of the Bible for
understanding is the revelation of God embodied in the Bible itself.
Separate Truth from Errors.
Ellen White challenges the researcher to rescue God's truth from
the erroneous interpretations that have accumulated throughout the
centuries: "There is a great work to be done by the earnest Bible
student; for gems of truth are to be gathered up, and separated from
the companionship of error."58 Errors have crept into theology over
many centuries, but the Bible will be the guide to separate error
from truth. "There are errors and inconsistencies which many denounce
as the teaching of the Bible that are really false interpretations of
Scripture, adopted during the ages of papal darkness."59 What looks
like an inconsistency or error does not seem to be one in fact for
those who "cling to the Bible as it reads, and stop. . . criticisms
in regard to its validity."60
Bible Study: Medium of Communication.
Ellen White says that "the Bible is the mine of the unsearchable
riches of Christ."61 She encourages digging deep into this most
precious mine to gather its magnificent gems. "The study of the
Scriptures is the means divinely ordained to bring men into closer
connection with their Creator, and to give them a clearer knowledge
of His will." Such study "is the medium of communication between God
and man."62
Avoid Criticism: Affirm God's Character.
In colorful terms she addresses those trying "to correct the
errors of the Bible:" "In seeking to make plain or unravel mysteries
hid for ages from mortal man, they are like a man floundering about
in the mud, unable to extricate himself and yet telling others how to
get out of the muddy sea they themselves are in."63 Confidently she
adds, "No man can improve the Bible by suggesting what the Lord meant
to say or ought to have said."64 Instead of criticizing the Bible we
must reveal to the world God's true character.65
Recognize Unfolding Nature of Scripture.
Bible truth is progressive. It "is an advancing truth."66 It is
true that "we have some understanding of the inspired books of the
Old and New Testament," but "there is much that even in our day we do
not see and comprehend."67 There is "need of deep research"68 to
discover "new aspects of truth in both the Old and New Testament,"
and see "the exceeding breadth and compass of truths which we imagine
we understand, but of which we have only a superficial knowledge."69
There is a "need for thorough and continuous searching of the
Scriptures for greater light. We must watch with earnestness that we
may discern any ray of light which God shall present to us."70 "We
are to catch the first gleamings of truth," she says, that "through
prayerful study clearer light may be obtained, which can be brought
before others."71 It is God's will that His people "should be ever
moving forward, to receive the increased and ever-increasing light
which is shining for them."72 "We must walk in the increasing
light."73 It is obvious that the new light and advanced truth brings
new responsibilities that will profoundly effect the behavior and
mission of the church.
Examine the Foundations of Our Faith.
Ellen White indicates that the new light God has given to
Seventh-day Adventists should "lead us to a diligent study of the
Scriptures, and a most critical examination of the positions which we
hold. God would have all the bearings and positions of truth
thoroughly and perseveringly searched, with prayer and fasting." Its
purpose being that the believers' faith should "be firmly founded
upon the word of God so that when the testing time shall come and
they are brought before councils to answer for their faith they may
be able to give a reason for the hope that is in them, with meekness
and fear."74
Ellen White encourages an open-minded attitude towards the
traditional Seventh-day Adventist interpretations, saying that "there
is no excuse for anyone in taking the position that there is no more
truth to be revealed, and that all our expositions of Scripture are
without an error."75
She warns against the idea that all teachings of the church are
infallible. The fact that certain doctrines have been held "as truth
for many years by our people is not a proof that our ideas are
infallible. Age will not make error into truth, and truth can afford
to be fair. No true doctrine will lose anything by close
investigation."76 She says that "in closely investigating every jot
and title which we think is established truth, in comparing scripture
with scripture, we may discover errors in our interpretations of
Scripture." She confidently promises that if such a "search is
properly conducted, jewels of inestimable value will be found. The
word of God is the mine of the unsearchable riches of Christ."77
"Truth is eternal," she says, "and conflict with error will only
make manifest its strength. . . . If the pillars of our faith will
not stand the test of investigation, it is time that we knew it."78
This "investigation," however, should follow the proper principles of
interpretation.
Principles Underlying Methods of Theology
Ellen White bases the methods of theology on three characteristics
of the Bible: uniqueness, authority and unity.
The Uniqueness of the Bible.
Authorship. The Bible is different from all other books.
Its uniqueness rests in its divine authorship. "The Bible," Ellen
White says, "points to God as its author."79 All its revealed truths
are "given by inspiration of God" (2 Tim. 3:16). Yet this awareness
does not come without thoughtful study. "The evidence of the truth of
God's word is in the word itself."80 This means that one must become
personally acquainted with the Bible. "A settled faith in the
divinity of the Holy Scriptures," she writes, comes "through personal
experience," in "a knowledge of God and His word."81
Infallibility and Trustworthiness. When theologians deal
with the Bible they must have confidence in its accuracy and
reliability. Assurance in its accuracy is associated with the
understanding of inspiration. Ellen White views inspiration as a
process. First, God qualifies persons to communicate His truth.82
Then, He guides "the mind in the selection of what to speak and what
to write."83 She observes that the Bible has been written in human
language and "everything that is human is imperfect."84 But although
God communicates His testimony "through the imperfect expression of
human language, yet it is the testimony of God."85 It is important
not to forget the function of the Bible: It "was given for practical
purposes."86 Human language, therefore, imperfect though it may be,
can still function as an accurate and trustworthy vehicle for
communication of eternal truths.
The sacred text has been remarkably preserved by God throughout
history in spite of the work of some copyists, who, influenced by
tradition, when copies were few, have tried to improve the text "when
in reality they were mystifying that which was plain."87
The Bible is "to be accepted as an authoritative, infallible
revelation of His will."88 "Man is fallible," she states, "but God's
Word is infallible."89 The Bible is "the unerring standard" by which
all ideas must be tested.90
Ellen White rejects the claim that the Bible contains
contradictions. Such a conclusion derives from a "superficial
knowledge" of the Bible.91 Rightly understood it reveals "perfect
harmony."92
The Authority of the Bible. Source. Like its uniqueness,
the authority of the Bible is rooted in God's authorship. It is
"God's voice speaking to us, just as surely as though we could hear
it with our ears."93 Consequently the Bible is the "only infallible
authority in religion."94 Humans are to receive it as the "supreme
authority."95
Extent. Its authority extends over faith, doctrine,
experience,96 history,97 science,98 human wisdom,99 and extra
biblical revelation.100 Ellen White always recognizes the Bible as
the supreme norm by which everything, including her own works, ought
to be tested.101
Although not in favor of creeds, she urges people to adopt a creed
for their lives: "The Bible, and the Bible alone, is to be our
creed."102
In speaking about the extent of its superiority, she states that
"God's holy word needs not the torch light glimmer of earth to make
its glories distinguishable," because "it is light in
itself&emdash;the glory of God revealed, and beside it every other
light is dim."103 Therefore she warns: "Never let mortal man sit in
judgment upon the Word of God."104
This view has far reaching implications for the theological
approach to Scripture. It means that a study of the Bible itself is
far more valuable than the study of the great writers of theology.105
The Unity of the Bible. Fundamental to the unity of the
Bible is its divine authorship.106 This view has profound
implications on the nature and relationship of the books that make up
the Scriptures.
Harmony of Scripture. A unique characteristic of the Bible
is the harmony that exists between the books that compose it.
Although written by various persons, each writer, "under the guidance
of the Holy Spirit, presents what is most forcibly impressed upon his
own mind&emdash;a different aspect of truth in each, but a perfect
harmony through all."107
Many do not see this unity. First, it requires divine
illumination. Ellen White points out that only "the illuminated soul
sees a spiritual unity, one grand golden thread running through the
whole but it requires patience, thought, and prayer to trace out the
precious golden thread."108 Second, biblical harmony is discovered
through a thorough research of the Scripture. Said she, "He who
earnestly searches the Scriptures will see that harmony exists
between the various parts of the Bible; he will discover the bearing
of one passage upon another, and the reward of his toil will be
exceedingly precious."109
Progressive revelation. An understanding of the concept of
progressive revelation as the unfolding of previous divine revelation
is important in perceiving the unity of the Bible. This concept is a
divine design that is carefully interwoven throughout the Scriptures.
Ellen White writes that "the Scriptures were given to men, not in a
continuous chain of unbroken utterances, but piece by piece through
successive generations, as God in His providence saw a fitting
opportunity to impress man at sundry times and divers places. Men
wrote as they were moved upon by the Holy Ghost."110
Progressive revelation can be illustrated with the ancient
prophets. They received special illumination from the Spirit, but
they did not fully comprehend "the import of the revelations
committed to them. The meaning was to be unfolded from age to age, as
the people of God should need the instruction therein contained."111
These new insights "unfolded from age to age" were always in full
harmony with previous revelations.
Ellen White saw a striking example of progressive revelation in
the relationship between the Old and New Testaments. She states: "The
Old Testament is the gospel in figures and symbols. The New Testament
is the substance. One is as essential as the other."112 This intimate
unity explains her statement that "the Savior is revealed in the Old
Testament as clearly as in the New."113 "The New Testament does not
present a new religion; the Old Testament does not present a religion
to be superseded by the New. The New Testament is only the
advancement and unfolding of the Old."114
Divine revelation in the lives of the Bible writers brought about
unique literary productions characterized by a harmonious unity in
diversity, not uniformity. She wrote: "The Lord gave His word. . .
through different writers, each having his own individuality. Each
has an experience of his own, and this diversity broadens and deepens
the knowledge that is brought out to meet the necessities of varied
minds."115 Consequently "the thoughts expressed have not a set
uniformity, as if cast in an iron mold, making the very hearing
monotonous. In such uniformity there would be a loss of grace and
distinctive beauty."116 The distinctiveness of the different Bible
books are needed for the biblical message to penetrate human hearts.
Limitations of Theology
Theology as practiced by human beings has serious limitations. "In
the Word of God many queries are raised," Ellen White writes, "that
the most profound scholars can never answer."117 The reason for this
is that the"word of God, like the character of its divine Author,
presents mysteries that can never be fully comprehended by finite
beings."118 In the research of the Scriptures one may go as deep as
possible, "and yet there is an infinity beyond."119
To keep human achievements in theology in their proper
perspectives she brings out that it must "be emphasized, and often
repeated, that the mysteries of the Bible are not because God has
sought to conceal truth, but because our own weakness or ignorance
makes us incapable of comprehending or appropriating truth. The
limitation is not in His purpose but in our capacity."120
The differences between the finite creature and the infinite
Creator should always be kept in mind by the researcher and
interpreter. This difference, Ellen White says, makes it impossible
"for created beings to attain to a full understanding of God and His
works."121 "The depth of human intellect may be measured; the works
of human authors may be mastered; but the highest, deepest, broadest
flight of the imagination cannot find out God. There is infinity
beyond all that we can comprehend."122
Illustrating the magnitude and grandeur of the Word of God, she
writes, "It is impossible for any human mind to exhaust even one
truth or promise of the Bible. One catches the glory from one point
of view, another from another point; yet we can discern only
gleamings. The full radiance is beyond our vision. As we contemplate
the great things of God's Word, we look into a fountain that broadens
and deepens beneath our gaze. Its breadth and depth pass our
knowledge. As we gaze, the vision widens; stretched out before us we
behold a boundless, shoreless sea."123
This view of human limitations should keep persons humble in their
theological statements.
Proper Methods of Theology
Miller's Principles Endorsed. William Miller's principles
of interpretation, which underlie the foundations of SDA theology,
Ellen White fully endorses. Said she: "Those who are engaged in
proclaiming the third angel's message are searching the Scriptures
upon the same plan that Father Miller adopted." His method consisted
of "simple but intelligent and important rules for Bible study and
interpretation."124
The successful use of these methods is intimately connected with
the exercise of genuine faith: "Nothing revealed in Scripture can or
will be hid from those who ask in faith, not wavering."125 Several of
the following concepts can be found among Miller's principles.
Bible only. In light of the general departure from Bible
truth Ellen White stresses the "need of a return to the great
Protestant principle&emdash;the Bible, and the Bible only, as the
rule of faith and duty."126 She states that "searching the Scriptures
alone will bring the knowledge of the true God and Jesus Christ whom
He has sent."127
In the quest for an understanding of Bible truth it is not
imperative to study extra-biblical sources while they may illuminate
certain backgrounds, the divine revelation in the Scriptures is fully
adequate. "All that man needs to know and can know of God," she says,
"has been revealed in His Word and in the life of His Son, the great
Teacher."128
The whole canon of the Scriptures should be the context in
which the student operates. The student "should learn to view the
Word as a whole, and to see the relation of its parts."129 This view
cautions against the practice of using a "canon within a canon" that
draws conclusions from a constricted Bible in which a certain topic
is elevated to function as most important theme at the expense of
equally important other themes.
The Role of the Spirit of Prophecy. The relation between
the Bible and the operation of the Spirit of Prophecy at the end of
time (Rev 12:17; 19:10) is carefully defined. The Bible, Ellen White
writes, assures true believers continual guidance by the Holy Spirit.
God also has promised in the Bible to give "visions in the `last
days;' not for a new rule of faith, but for the comfort of His
people, and to correct those who err from Bible truth."130 The reason
for this role of the Holy Spirit in the end-time is because "little
heed is given to the Bible." Through the Spirit of Prophecy "the Lord
has given a lesser light to lead men and women to the greater
light."131 Ellen White makes the following comparison: "In ancient
times God spoke to men by the mouth of prophets and apostles. In
these days He speaks to them by the testimonies of His Spirit."132
The Testimonies. What is the relation of Ellen White's
messages or testimonies to the Bible? They are not an addition to the
Bible, but an aid in its understanding. "God," she said, "has seen
fit in this manner to bring the minds of His people to His word, to
give them a clearer understanding of it."133 They are not to give
"new light" but "to impress vividly upon the heart the truths of
inspiration already revealed." She emphasizes that "additional truth
is not brought out; but God has through the Testimonies simplified
the great truths already given and in His own chosen way brought them
before the people to awaken and impress the mind with them, that all
may be left without excuse."134
Although these testimonies are not new light, they contain light
that corrects errors and defines truth: "The Lord has given me much
light that I want the people to have for there is instruction that
the Lord has given me for His people." She adds that "this is now to
come before the people, because it has been given to correct specious
errors and to specify what is truth."135
The establishment of the foundations of the Seventh-day Adventist
Church shows the intimate relationship between the Bible and the
Spirit of Prophecy. Often Ellen White's visions would confirm the
results of the Bible studies of the Adventist Sabbathkeepers during
the formative years. However, there were a few times when the Bible
conferences were stalled and her visions broke the deadlock and
guided the believers to the correct biblical solution. The
truth&emdash;"especially concerning the ministration of Christ in the
heavenly sanctuary, and the message of Heaven for these last days, as
given by the angels of the fourteenth chapter of Revelation," she
says, "has been sought out by prayerful study, and testified to by
the miracle-working power of the Lord." It is God Himself, she
declares, who "through His Word and the testimony of His Spirit" has
revealed the permanence of these "fundamental principles that are
based upon unquestionable authority."136
Definition of the "Bible only." An analysis of Ellen
White's use of the phrase "the Bible and the Bible only" reveals that
she contrasts it with human "views and ideas,"137 erroneous
traditions on the Sabbath and the Law of God,138 mistaken opinions of
scholars, scientists, theologians,139 "sayings and doings of men,"140
"human wisdom,"141 false visions,142 views of the churches steeped in
"popular theology" from which the early Adventists separated
themselves,143 the "religions of fable and tradition," "imaginary
religion," "a religion of words and forms," and "tradition and human
theories and maxims."144 These phrases show that she uses the "Bible
only" to contrast biblical truth with the unbiblical positions of
religious traditions, experience, ecclesiastical position and human
reason.
The expression the "Bible only" was never contrasted with her own
writings. In Ellen White's mind there was perfect harmony between the
Bible and her writings because "the Holy Ghost is the author of the
Scriptures and the author of the spirit of prophecy."145 Therefore,
"it is impossible that the teachings of the Spirit should ever be
contrary to that of the word."146
This unique relationship between the Bible and the Spirit of
Prophecy has given the latter a place above all extra-biblical
sources. Consequently in the study of the Bible the writings of the
Spirit of Prophecy (Ellen White) hold a superior position over other
research tools. Ellen White maintains that her writings while in
harmony with the Bible are not to be added to the Bible. As noted
above she maintains that the Spirit of Prophecy writings are the
"lesser light to lead men and women to the great light [the Bible]."
The Use of Non-Inspired Christian Writings. As to the
religious value of non-inspired Christian sources, she says, "the
opinions of learned men, the deductions of science, the creeds or
decisions of ecclesiastical councils, as numerous and discordant as
are the churches which they represent, the voice of the
majority,&emdash;not one nor all of these should be regarded as
evidence for or against any point of religious faith."147
On the value of commentaries she remarks that "many think that
they must consult commentaries on the Scriptures in order to
understand the meaning of the word of God." She does not object to
their use, stating, "We would not take the position that commentaries
should not be studied," but cautions that "it will take much
discernment to discover the truth of God under the mass of the words
of men."148 She says, "many think it essential to acquire an
extensive knowledge of historical and theological writings" because
"they suppose that this knowledge will be an aid to them in teaching
the gospel" but "their laborious study of the opinions of men tends
to the enfeebling of their ministry, rather than to its
strengthening."149
Bible: Self-interpreting. Ellen White believes that
Scripture is the key to understand Scripture and to unlock the
treasure house of truth. She recommends Miller's rule: "Scripture
must be its own expositor, since it is a rule of itself. If I depend
on a teacher to expound it to me, and he should guess at its meaning,
or desire to have it so on account of his sectarian creed, or to be
thought wise, then his guessing, desire, creed, or wisdom, is my
rule, not the Bible."150
In explaining her position she remarks, "we are not to accept the
opinions of commentators as the voice of God" because "they were
erring mortals like ourselves. God has given reasoning powers to us
as well as to them. We should make the Bible its own expositor."151
The operation of this method she places within the broad perspective
of Christ's role within the great controversy between good and
evil.152
Theological methods, therefore, must be derived from the Bible.
The two following methods are the result of this rule.
The Analogy of Scripture. For the understanding and
development of doctrine Ellen White endorses Miller's method of the
analogy of Scripture: "To understand doctrine, bring all the
Scriptures together on the subject you wish to know, then let every
word have its proper influence; and if you can form your theory
without a contradiction, you cannot be in error."153 This method
teaches that to understand Bible doctrine correctly, it is first
necessary to collect all Scripture passages on a certain subject, and
then to try formulating the doctrine without the slightest
contradiction.
She explains it as follows: "Make the Bible its own expositor,
bringing together all that is said concerning a given subject at
different times and under varied circumstances."154 "Compare verse
with verse, and you will find that Scripture is the key which unlocks
Scripture."155 One passage of Scripture will prove "a key to unlock
other passages, and in this way light is shed upon the hidden meaning
of the word, By comparing different texts treating the same subject,
viewing their bearing on every side, the true meaning of the
Scriptures will be made evident."156
This method began to be extensively used during the Protestant
Reformation 157 and is still to be employed. She not only recommends
this method of Bible study in a general way but recommends the use of
this method to understand difficult passages.158 It is the method on
the basis of which the Bible student discovers the hidden or true
meaning of the text,159 to gain new insights,160 to correct
misinterpretations,161 and to solve theological disagreements and
perplexities among believers.162
Typology. The second approach again derived from Scripture
is the typological method. It is intended to reveal the true meaning
of the type and the fulfillment of its antitype. Ellen White fully
endorses the typological method as legitimate in the formulation of
doctrine.
Its importance she illustrates by the experience of Christ's
disciples whose faith was founded on the testimony about Christ in
"the types and prophecies of the Old Testament."163 Christ the
"originator" of the Jewish ceremonial system of worship of types and
symbols designed it to teach "spiritual and heavenly things"164 and
important truths concerning the atonement."165 Its ritual, pointing
to "future redemption,"166 represented the "gospel in symbol."167
"Great truths" are revealed by this system which has as its "central
object" to point people to "the Lamb of God that was to take away the
sin of the world."168 The scope of the typological method is immense
for it pertains not only to Christ's sacrifice at the cross but also
to His heavenly priesthood which lasts till the end of the world.169
Contextual Considerations. Ellen White approves of Miller's method
that "every word must have its proper bearing on the subject
presented in the Bible."170 This means that each word of a particular
subject must be in harmony with the context of the whole Bible.
She opposes the proof text method, which disregards the proper
context, warning against the practice of some who "in order to
sustain erroneous doctrines or unchristian practices" use certain
"passages of Scripture separated from the context, perhaps quoting
half of a single verse as proving their point, when the remaining
portion would show the meaning to be quite the opposite."171 Her
personal use of texts indicates that she has no objection against
using a string of texts to proof a point provided they are in harmony
with the whole Biblical context on the subject.
Lifestyle and Theology
Using proper methods in theology will not automatically guarantee
sound theology, new truth, proper insights, concepts, or discoveries.
The lifestyle of the theologians is crucial to the value and quality
of their theology.
The successful outcome of correct methods of theology Ellen White
links intimately with the spiritual condition of the interpreter.
Correct theological discoveries, therefore, come only as the results
of diligent and prayerful study of the Bible.
Persons engaged in the pursuit of theology, be they professionals
or laity, must have a vital connection with Christ,172 daily growing
in grace,173 and living a righteous life.174 Their lifestyle has to
be characterized by walking obediently in the present light,175
including the light of health reform,176 and involves purging sin
from their lives.177 Humility instead of pride should dominate their
attitudes 178 and a willingness to accept and apply old truths.179
Chosen and illuminated by the Holy Spirit,180 they will constantly
advance in proportion to the light 181 and recognize the Spirit of
Prophecy as a continuing source of truth.182
When any of these lifestyle characteristics are absent there is no
assurance that the result of their theological study is sound or can
be trusted.
Finally, it is important to realize that it is a lifestyle of
cherishing Christ's principles which is the determining element in
the judgment.183 "Those whom Christ commends in the Judgment, may
have known little of theology, but they have cherished His
principles. Through the influence of the divine Spirit they have been
a blessing to those about them."184 Among the saved will be persons
who have had "no opportunity to understand the philosophy of
theology"185 as known in the popular theology of the world.
Endnotes
1 MS 156, 1898 (Evangelism, p. 223).
2 Special Testimonies on Education, p. 53.
3 That I May Know Him, p. 8; see "The Bible a Means of Both
Mental and Moral Culture," Review and Herald, Sep. 25, 1883.
4 Ibid.
5 Education, p. 190.
6 MS 156, 1898 (Evangelism, p. 223).
7 Special Testimonies on Education, 53. See also,
Counsels to Parents, Students and Teachers, p. 422;
Fundamentals of Christian Education, p. 129.
8 "Principles of Service," Signs of the Times, May 10,
1910.
9 "What God Is," Southern Review, Jan. 1, 1901.
10 Great Controversy, p. 89; Cf. ibid., p. 102.
11 Ibid., pp. 79-96.
12 Ibid., pp. 120-170. Luther's hope for the success of true
theology was the younger, not the older generation for they had not
yet been educated in error (Ellen G. White, "Summoned to Augsburg,"
Signs of the Times, 06-28-83).
13 Great Controversy, pp. 171-184.
14 Ibid., pp. 253-264.
15 Ibid., p. 595.
16 Testimonies, 5:710,711.
17 Great Controversy, p. 126. See also Ellen G. White,
"Luther at Wittenberg," Signs of the Times, June 7, 1883.
18 Counsels to Teachers, p. 380.
19 Manuscript Releases, 5:380. This view was the result of
the theology of Dr. Jackson.