Pt. 1 - Biblical Inspiration and Literary Borrowing

The Charge

Charge: In certain of her books Mrs. White “copied extensively” from other authors without giving credit,” generally without even using quotation marks, and this she pretends was all revealed to her directly from heaven.

This charge was made prominent by former Adventist D.M. Canright in his book “The Life of Ellen White.”

In this book he shows a number of places where Ellen White borrowed words from other authors. These same charges were brought up again in the 1980’s by former Adventist Walter Rea in his book The White Lie, and have been plastered all over the internet on anti-SDA and anti-EGW websites.

GIVE A FEW EXAMPLES (NOT DECEPTIVE USE OF ELIPSES AND OUT OF CONTEXT)

But before we examine the examples given by critics, we need to consider a few things.

The most important thing we need to understand is whether or not the appropriation of the words of others is compatible with inspiration. But before we can see if it is compatible, we must understand the general idea of how inspiration works.

After this we can examine literary borrowing during Ellen White’s time to see if what she did was normal and legal.

Different Views of Inspiration

The charge of plagiarism is an attack on the credibility and inspiration of Ellen White, as many believe that inspired authors must be “original” in what they write.

This idea comes from a faulty view of inspiration.

3 Views of Inspiration

There are generally 3 views of inspiration:

Verbal Dictation

Thought Inspiration

Encounter (New Existential View)

Verbal Dictation

Verbal Dictation essentially means that God writes through the prophet in the way an author uses a pen. The human agent has no part in the writing process and is merely the mechanical pen of God.

Thought Inspiration

This view asserts that God reveals truths and thoughts to the prophet, and the prophet plays the part of the “pen man,” or “ghostwriter” of God, using finite human language to convey infinite heavenly truths.

Encounter View

The New Existential View of inspiration states that the prophets have experiences with God, and they write down their own views of things and their own ideas. This is essentially the view of textual criticism, saying that the Scriptures have no divine aspect at all.

CHART OF 3 VIEWS: DIVINE - HUMAN/DIVINE - HUMAN

The Scriptures are known as “the Word,” but who is THE Word?

Jesus is THE Word of God.

Is Jesus only divine? Is He only human?

He is a combination of divinity and humanity, and the same is with the Scriptures.

The Encounter View completely takes the power out of the Scriptures to transform our lives. If we see something we do not like or agree with in the Bible, we can simply say “that’s just what they believed back then—it isn’t relevant today.”

We know this is wrong because the Bible declares:

2 Peter 1:21 (AV 1873)

21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

This leaves us with two other options:

The Verbal / Dictation View also has some problems:

If the Bible is verbally inspired by God, why did He write different Gospel accounts? Could He not have included everything necessary in one account?

Why do the different authors of the Bible have their own distinct and recognizable writing styles? If God is the sole Being at work and the human agent has no part to play, we should not recognize any variation in style.

The Thought Inspiration View answers some of these questions.

If God revealed truths and thoughts to people, and they had to convey these truths in their own words, then we should obviously see their writing style.

This is why Paul (a former Pharisee) writes with precision and logic, while the writings of Peter (a former fisherman) are much less complex.

Peter himself wrote that in Paul’s writings “There are some things in them hard to understand...” 2 Pe 3:16 (RSV).

Scripture supports the idea that God reveals things to the prophets, and they put what they see in their own language:

Revelation 1:11 (AV 1873)

11 saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Christ told John to write what he sees, not write word for word what Jesus dictates to him.

How did Ellen White’s view her Inspiration?

Ellen White encountered someone who believed her Testimonies were inspired in the same manner as the 10 commandments. Here is her response to this view of her writings:

“In your letter, you speak of your early training to have implicit faith in the testimonies, and say, “I was led to conclude and most firmly believe that every word that you ever spoke in public or private, that every letter you wrote under any and all circumstances, was as inspired as the ten commandments.” “My brother, you have studied my writings diligently, and you have never found that I have made any such claims. Neither will you find that the pioneers in our cause have made such claims.

“In my preface to Great Controversy, pages c and d, you have no doubt read my statement regarding the ten commandments, and the Bible, which should have helped you to a correct understanding of the matter under consideration. Here is the statement:

“The Bible points to God as its author; yet it was written by human hands; and in the varied style of its different books it presents the characteristics of the several writers. The truths revealed are all ‘given by inspiration of God’ (2 Timothy 3:16); yet they are expressed in the words of men. The Infinite One by His Holy Spirit has shed light into the minds and hearts of His servants. He has given dreams and visions, symbols and figures; and those to whom the truth was thus revealed have themselves embodied the thought in human language.

“The ten commandments were spoken by God Himself, and were written by His own hand. They are of divine, and not human composition. But the Bible, with its God-given truths expressed in the language of men, presents a union of the divine and the human. Such a union existed in the nature of Christ, who was the Son of God and the Son of man. Thus it is true of the Bible, as it was of Christ, that ‘the Word was made flesh, and dwelt among us.’ John 1:14…

“God has been pleased to communicate His truth to the world by human agencies, and He Himself, by His Holy Spirit, qualified men and enabled them to do this work. He guided the mind in the selection of what to speak and what to write. The treasure was entrusted to earthen vessels, yet it is, none the less, from Heaven. The testimony is conveyed through the imperfect expression of human language, yet it is the testimony of God; and the obedient, believing child of God beholds in it the glory of a divine power, full of grace and truth.” 21LtMs, Lt 206, 1906, par. 2-6, 9

Ellen White believed that God inspires His prophets with thoughts, often through visions or dreams, and these messages are conveyed to the people through the imperfect human language used by the prophet.

Have you ever had an idea in your mind, but you found it difficult to find the right words to express that idea to others?

It seems that this was also the case with Biblical authors.

Inspiration in the Bible

2 Timothy 3:16 AV 1873

16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

Since all Scripture is inspired by God, we should examine the Scriptures to learn about how this inspiration works.

As we shall see, according to Scripture, the way inspired authors convey the thoughts of God varies between authors.

Let’s look at a few examples:

Inspired Authors Adapt the Words of Earlier Writers

Luke Borrows from Mark

Luke 1:1–4 (YLT) Seeing that many did take in hand to set in order a narration of the matters that have been fully assured among us, as they did deliver to us [the narration of the matters], who from the beginning became eye-witnesses, and officers of the Word,— it seemed good also to me, having followed from the first after all things exactly, to write to thee in order, most noble Theophilus, that thou mayest know the certainty of the things wherein thou wast instructed.

Luke did had to do research as he was not an eyewitness, but he was able to put the story together by compiling different sources and rearranging things.

LUKE AND MARK CHART

Luke’s main source appears to have been the Gospel according to Mark, as Luke and Matthew borrow approximately 91% of Mark!

When we read the Gospels, do we only look at the similarities?

What else do we look at?

When we read the synoptic Gospels we should look at the differences, the unique points of view and spiritual lessons, because that is where the value is.

When skeptics read the Gospels, they only focus on similarities and conclude that it all has to have been plagiarized, because an inspired author cannot use the same words as someone else. Because of this view point, many skeptics miss out on the unique messages in each one.

The same thing is done with the writings of Ellen White today.

EGW AND STOWE’S CHART ON INSPIRATION (WLS, P. 126)

When we only look at the similarities between these two we miss the massive difference between Ellen’s view of inspiration versus Stowe’s view.

Fortin and Moon point out the difference:

“Stowe advocated a theory of inspiration in which the subjective elements of the prophet are predominate and in which inspiration is an encounter between the divine and the human. There is no actual transmission of objective information between God and the prophet...”

Let’s pause and consider this. Which view of inspiration does this sound like?

Stowe is essentially advocating the Encounter View of higher criticism! He says that there is just an experience and God does not really reveal any objective information.

Fortin and Moon continue to contrast this view with Ellen’s:

“While Stowe mentions that a prophet’s thoughts are not inspired, Ellen White’s understanding of inspiration gives a greater role to the Holy Spirit in imparting inspired thoughts to a prophet. In her explanation of the process of inspiration there is an actual objective transmission of information between God and the prophet.”

MAYBE DO MY OWN BREAKDOWN AND EXPLAIN THE ABOVE?

Finding Acceptable Words

Ecclesiastes 12:9–10 (AV 1873)

9 And moreover, because the Preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs. 10 The Preacher sought to find out acceptable words: and that which was written was upright, even words of truth.

Here Solomon is saying that he went and “sought out” “acceptable words” which he “set in order” to create the book of Proverbs!

For example, Proverbs 30.1 tell us that this chapter was not the words of Solomon, but it was “The words of Agur the son of Jakeh...”

Proverbs 31 was also written by someone else, namely king Lemuel (v. 1), but most often he does not cite his sources.

For instance, many Biblical researchers agree that one of his sources was the Egyptian Teachings of Amenemope.

Have I not written for you thirty sayings of admonition and knowledge, (Proverbs 22:20, RSV)

See for yourself these thirty chapters They are pleasant, they educate (Amenemope xxvii, 7-8)

From the Holman Concise Bible Commentary we read:

“Proverbs 22:17–23:14 contains striking parallels to the Egyptian Teachings of Amenemope. The Egyptian wisdom book appears to be older, which indicates that Solomon knew and used it. This is not surprising, since an Egyptian influence is seen throughout Solomon’s writings. These “sayings of the wise” contain a number of proverbs on proper etiquette in the presence of the rich and powerful, with the warning that it is foolish to try to ingratiate yourself before such men (23:1–8).” (p. 240)

Let’s look at some of the parallels between the two works:

INSERT COMPARISON CHARTS HERE

Solomon was not the only prophet to borrow the words from others, but this is a normal thing found all throughout the inspired writings.

PETER, JUDE, ENOCH EXAMPLE

Many of us would conclude that Enoch is not a doctrinally accurate book when examined, but did Jude and Peter say anything that was doctrinally wrong?

Prophets can appropriate the works of others for their own purpose, changing doctrinal things when needed.

MORE EPISTLE EXAMPLES

CHRIST’S LITERARY BORROWING

EGW explains why Christ could use the same words from other sources, and it not be considered plagiarism:

“It was the work of Christ to present the truth in the framework of the gospel, and to reveal the precepts and principles that He had given to fallen man. Every idea He presented was His own. He needed not to borrow thoughts from any, for He was the originator of all truth. He could present the ideas of prophets and philosophers, and preserve His originality; for all wisdom was His; He was the source, the fountain, of all truth.” 1SM 409.2

Christ is the Source of all truth, and you cannot borrow, or plagiarize, yourself!

Many of us know that Ellen White only had a 3rd grade education, but many of us overlook some of the implications of not getting a formal education to make her writings “academically proper.”

“We rose early to prepare to go to San Francisco. My heart is inexpressibly sad. This morning I take into candid consideration my writings. My husband is too feeble to help me prepare them for the printer, therefore I shall do no more with them at present. I am not a scholar. I cannot prepare my own writings for the press. Until I can do this I shall write no more. It is not my duty to tax others with my manuscript… 2LtMs, Ms 3, 1873, par. 14

“We rested well last night. This Sabbath morning opens cloudy. My mind is coming to strange conclusions. I am thinking I must lay aside my writing I have taken so much pleasure in, and see if I cannot become a scholar. I am not a grammarian. I will try, if the Lord will help me, at forty-five years old to become a scholar in the science. God will help me. I believe He will. 2LtMs, Ms 3, 1873, par. 17

She never did become a scholar, or an expert at writing, but God provided what she needed in the form of literary assistants.

One of the things which helped Ellen convey the truths God gave her was by, like Solomon, finding “acceptable words” to use.

Her son wrote concerning this topic:

“In her early experience when she was sorely distressed over the difficulty of putting into human language the revelations of truths that had been imparted to her, she was reminded of the fact that all wisdom and knowledge comes from God and she was assured that God would bestow grace and guidance.

“She was told that in the reading of religious books and journals, she would find precious gems of truth expressed in acceptable language, and that she would be given help from heaven to recognize these and to separate them from the rubbish of error with which she would sometimes find them associated.” W.C.White and D.E. Robinson, “Brief Statements Regarding the Writings of Ellen G. White,” 1933, p. 6

So Ellen, like Solomon, used the writings of other people to convey truths God had revealed to her.

Reading the descriptive words of other authors helped bring to her remembrance things God had already revealed to her in vision. So when she read something that was in harmony with what was revealed, she utilized the words of various authors to convey these truths in an elevated way.

“Regarding the reading of works of contemporary authors during the time of the preparation of these books, there is very little to be said, because, when Sister White was busily engaged in writing she had very little time to read. Previous to her work of writing on the life of Christ and during the time of her writing, to some extent, she read from the works of Hanna, Fleetwood, Farrar, and Geikie. I never knew of her reading Edersheim. She occasionally referred to Andrews, particularly with reference to chronology. 3SM 459.1

“Why did she read any of these books? The great events of the conflict of the ages as brought out in the Great Controversy [i.e., Conflict] Series, were presented to her in part at many different times. In the first presentation a brief outline was given her as represented in the third section of the book now called Early Writings… 3SM 459.2

“The great events occurring in the life of our Lord were presented to her in panoramic scenes as also were the other portions of the Great Controversy. In a few of these scenes chronology and geography were clearly presented, but in the greater part of the revelation the flashlight scenes, which were exceedingly vivid, and the conversations and the controversies, which she heard and was able to narrate, were not marked geographically or chronologically, and she was left to study the Bible and history, and the writings of men who had presented the life of our Lord to get the chronological and geographical connection. 3SM 459.4

EGW used various sources like Wylie for historical facts along with works like Hanna’s and Edersheims for geography, history, and chronology.

“Another purpose served by the reading of history and the Life of Our Lord [This may refer to William Hanna's Life of Our Lord (1863).] And the Life of St. Paul, was that in so doing there was brought vividly to her mind scenes presented clearly in vision, but which were through the lapse of years and her strenuous ministry, dimmed in her memory. 3SM 460.1

“Many times in the reading of Hanna, Farrar, or Fleetwood, she would run on to a description of a scene which had been vividly presented to her, but forgotten, and which she was able to describe more in detail than that which she had read. 3SM 460.2

“Notwithstanding all the power that God had given her to present scenes in the lives of Christ and His apostles and His prophets and His reformers in a stronger and more telling way than other historians, yet she always felt most keenly the results of her lack of school education. She admired the language in which other writers had presented to their readers the scenes which God had presented to her in vision, and she found it both a pleasure, and a convenience and an economy of time to use their language fully or in part in presenting those things which she knew through revelation, and which she wished to pass on to her readers.” 3SM 460.3

Let’s look at a few examples of where inspired people borrowed words from other authors the same way Ellen White borrows.

Chronicles and the Histories

The Bible reveals that the author of Samuel and Kings performed research and utilized known history, incorporating it into their works.

A great example of this is the book of Chronicles which they borrowed from very often, as it is mentioned throughout the Old Testament.

1 Kings 14:19 (AV 1873)

19 And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold they are written in the book of the chronicles of the kings of Israel.

COMPARISON CHART

When one reads these works carefully, you will find that they sometimes contain different spiritual lessons as well, which is where the value is found.

As Willie White mentioned, sometimes Ellen used the works of others to establish historical facts, just as the authors of Biblical history did.

GREAT CONTROVERSY AND WYLIE EXAMPLE CHART

True Prophets Never Popular

Scripture reveals the fact that true prophet have never been popular:

Jeremiah 43:1–3 (AV 1873)

1 And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the Lord their God, for which the Lord their God had sent him to them, even all these words; 2 then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the Lord our God hath not sent thee to say, Go not into Egypt to sojourn there: 3 but Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.

Who was Baruch? — He was Jeremiah’s literary assistant.

When these people did not like the message God was giving through Jeremiah, they accused him of being pressured or influenced by others.

At this point we have discovered that the Bible says inspired writers often:

adopt the words of earlier writers—both inspired and uninspired—to recount actual events or explain what God has shown them in vision (Luke and John)

find acceptable words and gems of truth from uninspired sources, adapting them and removing the errors (Solomon)

research history and employ the words of known histories (Kings, Chronicles, Luke)

are accused of being influenced by others (Jeremiah)

Concluding Thoughts

Ellen White was in harmony with the Biblical precedent of appropriating inspired and uninspired sources to convey an inspired message from God.

As one researcher put it:

“It is no exaggeration to say that the New Testament uses sources just as extensively as did Ellen White… In conclusion, we see that originality is not one of the tests of a prophet. God does not need to use supernatural means to impart to His prophets ideas that they can get through natural means. Unless we are ready to discard the New Testament, I suggest that we accept the extensive use of uninspired sources as a typical phenomenon of inspiration.” https://www.ministrymagazine.org/archive/1986/02/does-inspired-mean-original

In 1981 a Roman Catholic lawyer was hired to see if Ellen White could legally be considered a plagiarist (by the standards of her own time as well as ours), and he came to the conclusion that “there simply is no case!”

In an interview he describes how her writings affected him as he studied them:

“Mrs. White moved me! In all candor, she moved me. I am a Roman Catholic; but, Catholic, Protestant, whatever—she moved me. And I think her writings should move anyone, unless he is permanently biased and is unswayable… Mrs. White has made me understand Him [God] a bit better. And for that, I think I’m a better person today than when I started this project.”

“I have been asked whether I thought Ellen White was ‘inspired.’ Well, inspiration is a theological word, not a legal word; and I am more at home with legal words than I am with theological words. I don’t know whether she was inspired, in the theological sense. I do believe that she was highly motivated. And if it wasn’t God who motivated her, then I don't know who it could have been…

“Now, I, personally, could not be disturbed by the thought that God may have inspired her to select something from a certain book. And if God inspired her to select something that was written better by someone else than she could have written it herself, so what? Actually, in the final analysis, I think it all comes down to a question of faith. And, for myself, I have no trouble in accepting what she wrote as a matter of faith. The bottom line is: What really counts is the message of Mrs. White, not merely the mechanical writings—words, clauses, sentences—of Mrs. White. Theologians, I am told, distinguish here between verbal inspiration and plenary inspiration. Too many of the critics have missed the boat altogether. And it's too bad, too!”

As we leave here today, and when we open up the writings of Sister White once again, rather than focusing on the similar words she used as other authors, let us focus on hearing the message God is conveying through her for us today.

I urge you to take the messages she presents by faith, deeply considering how her counsels can help us walk closer with Christ, “till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ...” Eph 4:13.

Closing Prayer