12 Questions about The Great Controversy and Sketches from the Life of Paul

1. Did Ellen White get her concept for The Great Controversy Between Christ and Satan from Millerite writer H. L. Hastings' The Great Controversy Between God and Man, which was published in 1858, the same year she received her great controversy vision? (See http://www.ellenwhite.org/rea/gc1.htm)

No. Ellen White tells us that the concept for the "great controversy" came from visions which build a narrative from Isaiah 14; Ezekiel 28; Revelation 12; and Genesis 3—four passages never mentioned by H. L. Hastings.

The announcement regarding Spiritual Gifts, The Great Controversy Between Christ and His Angels and Satan and His Angels in Review and Herald, June 24, 1858 reads:

It is a sketch of her views of the great controversy between Christ and His Angels and the Devil and his angels, from the fall of Satan until the controversy shall close at the end of the 1000 years of Rev. 20, by the destruction of sin and sinners out of the universe of God. It will contain between two and three hundred pages.

Ellen White's very first sentence in recounting the "great controversy" vision reads:

The Lord has shown me that Satan was once an honored angel in heaven.

In 1863 and later in 1911, she wrote:

I was shown the Waldenses, and what they suffered for their religion. … Again, I was shown Martin Luther, whom God raised up to do a special work (1T 371, 372)

While writing the manuscript of "Great Controversy," I was often conscious of the presence of the angels of God. And many times the scenes about which I was writing were presented to me anew in visions of the night, so that they were fresh and vivid in my mind (E. G. White, Letter 56, 1911).

There is no evidence that James White had access to Hastings' book for his wife to have read it before she had her "great controversy" vision at Lovett's Grove on March 14, 1858.

Since Uriah Smith was the editor of the Review at this point and not James White, it is therefore fairly certain that Uriah Smith, and not James White, wrote the unsigned book review about Hastings' GC. And that being so, one must simply ask the question—was James White in town when the book arrived at the Review office?

Hastings' preface to his book contains the following dateline: "Rochester, N.Y., January, 1858."

When in January was this? No one knows. The point is that Hastings' did not complete his book until some time in January, after which it was printed, then bound, then shipped from Rochester, New York, to Battle Creek, Michigan.

In the February 18 issue, James said:

IT is our design to be at the Conference at Green Spring the 26th, and to meet in Conference with the brethren at Gilboa, March 6th and 7th. We may spend three or four weeks in Ohio. JAMES WHITE.

We'll assume that he was in Battle Creek when he submitted this notice for publication, though that was not always the case when such notices were published.

Now if it reached Battle Creek before that last week of February, when James White departed for Green Springs, Ohio, and if Uriah Smith showed it to him, then this allegation would have some possibility of being true. Yet, the window of opportunity for James to see this book prior to March 14, the date of the vision, is quite small. With such big "if's," this charge could never stand up in a court of law as is. More evidence is necessary before a condemnation can be rendered.

Source: http://www.ellengwhite.info/great_controversy_myth.htm accessed 4/21/2008.

The similarity noted by Walter Rea (http://www.ellenwhite.org/rea/gc1.htm) comes from a comparison of Hastings' Great Controversy (1858) with Ellen White's later Patriarchs and Prophets (1890)—not with her Spiritual Gifts volumes (1858, 1864)!

When we look for Rea's list of parallel phrases in her original writings (1SG and 4SG) on the "great controversy," the parallels all but disappear (and notice that the parallels he cites are from the additional section in the book entitled, "Church Not in Darkness.")

H. L. Hastings' Great Controversy (1858) E. G. White's Great Controversy (1858, 1864)

"gaze upon the Eden-like beauty…" ("Church Not in Darkness," page 10)

No similar phrase in Spiritual Gifts, vols. 1, 3, and 4a.

"violence fills the earth" ("Church Not in Darkness," page 10)

No similar phrase in Spiritual Gifts, vols. 1, 3, and 4a; furthermore, the phrase, "And the earth was filled with violence," comes from Gen. 6:11.

"To him is revealed the solemn fact that earth's probation is limited" ("Church Not in Darkness," page 11)

"The period of their probation was drawing near its close. The unbelieving, scoffing inhabitants of the world were to have a special sign of God's divine power" (3SG 67).

Should the use of the concept of the close of probation for two Millerites be a surprise?

"within the space of one hundred and twenty years" ("Church Not in Darkness," page 11)

"Noah's efforts to reform his fellow men did not succeed. But for more than one hundred years he persevered in his efforts to turn men to repentance and to God. Every blow struck upon the ark was preaching to the people" (3SG 65).

"Moved with this 'fear' he seeks ... he 'prepared ..." ("Church Not in Darkness," page 11)

No similar phrase in Spiritual Gifts, vols. 1, 3, and 4a; the Patriarchs and Prophets phrase, cited by Rea, is from Heb. 11:7.

"the fruit of insensate and blind fanaticism ... his fanatical preaching" ("Church Not in Darkness," page 12)

"Noah directed, he preached, he worked, while the people looked on in amazement, and regarded him as a fanatic" (3SG 65, 66).

"the monument of human pride and folly" ("Church Not in Darkness," page 14)

No similar phrase in Spiritual Gifts, vol. 1, 3, and 4a.

If Ellen White is supposed to have gotten her ideas and wording for the great controversy from Hastings, then should this not be reflected in her original writing on the subject and not in a book she wrote 32 years later?

Dirk Anderson produces his own exhibit to bolster Walter Rea's faulty exhibit:

The following quotes are shown to illustrate how Mrs. White copied topics, themes, structure, and even plagiarized a few direct quotes from Hastings without giving him credit. Source: www.ellenwhiteexposed.com/myth7.htm accessed 4/21/2008.

Dirk's faulty conclusion seems to be based on Donald McAdam's overstatement:

The two volumes have the same title, the same theme, the same beginning and ending ... The books are very similar, but a careful comparison does not support the idea that Ellen White's book is based on Hastings'. The book may have stimulated her thinking, and suggested many ideas, but she did not have it open before her when she wrote her volume: she emphasizes some points he ignores and presents detail not found in his book. Source: http://www.ellenwhite.org/rea/gc1.htm accessed 4/21/2008.

But "very similar" they are not. Ellen White spends the first three chapters of 1SG talking about (1) the fall of Satan, (2) the angelic interest in the fall of man, and (3) the plan of salvation from heaven's point of view. These are the core of the "great controversy" theme, and they are totally absent from Hastings' GC, which focuses instead on God's controversy with humankind.

Note the examples Dirk cites to bolster their supposed similarity and my comments below each example:

Chapter title

in Spiritual Gifts, vol. 1

Topic Ellen White’s Spiritual Gifts, vol. 1

(1858) H. L. Hastings’ Great Controversy

(1858)

2. The Fall of Man

Adam and Eve instructed by

God

“I saw that the holy angels often visited the garden, and gave instruction to Adam and Eve concerning their employment, and also taught them concerning the rebellion of Satan and his fall.” (1SG 20)

“We are taught that our first parents received their instructions while in their state of innocency, and even after their transgression, directly from the divine legislator himself.” (GCGM 20)

Hastings’ Great Controversy skips “The Fall of Satan” and describes “the divine legislator himself” speaking with Adam and Eve (see Gen. 3:8); It says nothing about the communication of “the holy angels” or about the war between angelic forces that is so central to Spiritual Gifts.

3. The Plan of Salvation

Paradise lost “[Satan] had been shut out of

heaven, they out of Paradise.” (1SG 22)

“. . . sin that turned paradise into a desert.” (GCGM 17)

This thought is not the same. Spiritual Gifts does not teach that “sin turned paradise into a desert,” but rather that our first parents were “shut . . . out of Paradise.” Hastings’ Great Controversy says nothing about Satan’s expulsion from heaven.

4. The First Advent of

Christ

Angels announce first

coming

“They [angels] triumphantly heralded the advent of the Son of God to a fallen world to accomplish the work of redemption” (1SG 28)

“. . . they [the angels] sang . . . This was the Messiah’s errand. . . . to reconcile all things to God.” (GCGM 80)

The singing of the angels, described by both authors, comes from Luke 2. The phrase “reconcile all things to God,” in Hastings’ Great Controversy, is from Colossians 1:20. Notice that after just two dissimilar “similarities,” Dirk had to skip over 60 pages of Hastings’ material to find more. When he did find more, he failed to recognize that much of the similar language comes from biblical terminology adapted by both writers (see green text). He also failed to notice that, unless they are descriptions from Scripture, Ellen White’s statements about angels have no counterpart in Hastings’ book.

John the Baptist

“Multitudes left the busy cities and villages, and flocked to the wilderness to hear the words of the wonderful, singular Prophet. John laid the axe at the root of the tree. He reproved sin fearless of consequences, and prepared the way for the Lamb of God.” (1SG 30)

“Multitudes heeded the proclamation, and were baptized of John in Jordan, confessing their sins . . . .” “. . . a moral giant heralded the coming of the greater Proclaimer of the divine will, and exhorted the nation to repent, and by reformation, prepare for the approaching manifestation of a mightier one . . . .” (GCGM 81)

Notice that, though each work uses biblical phrasing, they do so from different passages. “And there followed him great mmuullttiittuuddeess of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan” (Matt. 4:25). “And now also tthhee aaxxee is llaaiidd unto tthhee rroooott ooff tthhee ttrreeees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire” (Matt. 3:10; cf. Luke 3:9). “But Herod the tetrarch, being rreepprroovveedd by him for Herodias his brother Philip’s wife, and for all the evils which Herod had done” (Luke 3:19). “For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, PPrreeppaarree ye tthhee wwaayy of the Lord, make his paths straight” (Matt. 3:3). “The next day John seeth Jesus coming unto him, and saith, Behold tthhee LLaammbb ooff GGoodd, which taketh away the sin of the world” (John 1:29). “AAnndd wweerree bbaappttiizzeedd ooff him iinn JJoorrddaann,, ccoonnffeessssiinngg tthheeiirr ssiinnss” (Matt. 3:6). “And saying, RReeppeenntt ye: for the kingdom of heaven is at hand” (Matt. 3:2). Hastings’ Great Controversy does not mention that John “reproved sin fearless of consequences.”

5. The Ministry of

Christ

Hurling Christ over the precipice

“I was then shown that Satan and his angels were very busy during Christ’s ministry, inspiring men with unbelief, hate and scorn. . . . Again as the plain truth dropped from his holy lips, the multitude laid hold of him, and led him to the brow of a hill, intending to thrust him down.” (1SG 36)

“. . . filled with wrath, they thrust him out of the synagogue, and dragged him toward a frightful precipice, that they might hurl him down headlong and destroy him. They hated him without a cause.” (GCGM 82)

Spiritual Gifts identifies “Satan and his angels.” Hastings’ Great Controversy does not. The common language comes from the account in Luke 4:29: “And rose up, and thrust him out of the city, and lleedd hhiimm unttoo tthhee bbrrooww ooff the hhiillll whereon their city was built, tthhaatt tthheeyy mmiigghhtt cast hhiimm ddoowwnn headlong.” “They hated him without a cause” in Hastings’ Great Controversy is from John 15:25.

8. The Trial of Christ

The torture of Jesus

“They cruelly scourged him, and put an old purple, kingly robe upon him, and bound his sacred head with a crown of thorns. They put a reed in his hand, and mockingly bowed to him, and saluted him with, Hail king of the Jews! They then took the reed from his hand, and smote him with it upon the head . . . .” “They covered his head with an old garment; blindfolded him, and then struck him in the face, and cried out, Prophesy unto us who it was that smote thee.” (1SG 50, 51)

“They bound his temples with the twisted thorn. They beat him cruelly with their hands. They arrayed him in a gorgeous robe—blind-folded him, and bade him prophesy unto them. They drew his blood with the gory scourge. They gave him a reed for a sceptre, and cried in mockery, ‘Hail, King of the Jews.’ ” (GCGM 83)

Spiritual Gifts has the only detail that is not in Scripture: they “took the reed from his hand, and smote him with it upon the head.” The rest of the thought comes from Scripture: “And when they had platted aa ccrroowwnn ooff tthhoorrnnss, they put it upon his hheeaadd, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!” (Matt. 27:29). “HHaaiill,, KKiinngg ooff tthhee JJeewwss!” (Mark 15:18; John 19:3). “And when they had bblliinnddffoollddeedd hhiimm, they ssttrruucckk hhiimm on tthhee ffaaccee, and asked him, saying, PPrroopphheessyy, wwhhoo iiss iitt tthhaatt ssmmoottee tthheeee?” (Luke 22:64).

9. The Crucifixion of Christ

Jews revile Jesus

“As Jesus hung upon the cross, some who passed by reviled him, wagging their heads . . . .” (1SG 59)

“Jews derided him, Pharisees and priests wagged their

heads contemptuously . . . .” (GCGM 83)

The source of information for both of these is Matthew 27:39: “And they that passed by reviled him, wwaaggggiinngg tthheeiirr hheeaaddss.”

10. The Resurrection of

Christ

Lying about the

resurrection

“They [the Jews] decided to hire the [Roman] soldiers to keep the matter secret.” (1SG 68)

“. . . both Jews and Romans agreed to lie about his resurrection . . . .” (GCGM 84)

Ellen White’s thought is about the soldiers being hired (bribed) not tell what they saw—the light of the angel that rolled away the stone from the tomb; Hastings’ is about the agreement of soldiers and religious leaders to lie about the resurrection (though she mentioned this too in 1SG 75). Hastings’ point comes from Matthew 28:12, 13: “And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, Saying, Say ye, His disciples came by night, and stole him away while we slept.” Ellen White’s is a unique eyewitness detail.

11. The Ascension of

Christ

Captives led to

heaven

“Angels came to receive the King of glory, and to escort him triumphantly to heaven. After Jesus had blessed his disciples, he was parted from them, and taken up. And as he led the way upward, the multitude of captives who were raised at his resurrection followed.” (1SG 77)

“Earth rejected Christ, but heaven received him; and with him a glorious multitude of captives whom he had delivered from the grasp of death . . . .” (GCGM 85)

Both writers were Adventists, so, like William Miller, they accepted the biblical teaching about the physical resurrection of the body. Both mention the “captives” going to heaven, which comes from the marginal reading of “captivity captive” in Ephesians 4:8 (see the footnote in Hastings’ Great Controversy). The difference is that Ellen White used heaven as a place (an allusion to Acts 1:11), while Hastings used “heaven” as a personification of heaven’s inhabitants.

Evil

Counsels

“Satan counseled with his angels, and with bitter hatred against God’s government . . . .” (1SG 79)

“Haughty and hardened, the kings of the earth set themselves, and the rulers to counsel together, against the Lord and against his anointed.” (GCGM 85)

Spiritual Gifts says, “Satan counseled with his angels”; Hastings’ Great Controversy describes the counsel of “the kings of the earth,” which derives from Psalm 2:2: “TThhee kkiinnggss ooff tthhee eeaarrtthh sseett tthheemmsseellvveess,, aanndd tthhee rruulleerrss take ccoouunnsseell ttooggeetthheerr,, aaggaaiinnsstt tthhee LLOORRDD, aanndd aaggaaiinnsstt hhiiss aannooiinntteedd . . . .”

12. The Disciples of Christ

Do not preach in

Jesus’ name

“. . . they beat them, and commanded them to speak no more in the name of Jesus.” (1SG 85)

“They straitly charged them, under grievous penalties, to cease to speak in the name of Jesus. They scourged them publicly.” (GCGM 88)

Both works draw from Acts 5:40: “And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak iinn tthhee nnaammee ooff JJeessuuss, and let them go.” Part of Hastings’ Great Controversy comes from Acts 4:17: “But that it spread no further among the people, let us ssttrraaiittllyy threaten tthheemm, that they ssppeeaakk henceforth to nnoo man iinn this nnaammee.”

17. The Great Apostasy

Early persecution of

Christians

“Notwithstanding the persecution and sufferings those Christians endured, they would not lower the standard. They kept their religion pure.” (1SG 103)

“Still, in all their persecutions, they trusted in the living God. They labored, and suffered reproach.” (GCGM 95)

Both mention Christians suffering persecution in the early centuries, which is not particularly remarkable, for Paul told Christians to expect it: “Yea, and all that will live godly in Christ Jesus shall ssuuffffeerr ppeerrsseeccuuttiioonn” (2 Tim. 3:12). Only Spiritual Gifts says, “. . . they would not lower the standard.”

The Curse of

the Jews

“The curse of God followed them, and they were a byword and a derision to the heathen and to so-called Christians. They were degraded, shunned, and detested, as if the brand of Cain were upon them. . . . I saw that God had forsaken the Jews as a nation; but that individuals among them will yet be converted . . . .” (Early Writings, p. 213)

“[The Jews] have left their name for a curse to the world; have been a hissing and a byword among all nations . . . Yet there is in divine mercy one hope for fallen Israel. If they continue not in unbelief, God is able to graft them in; and so by the ingathering of the chosen remnant, the bringing in of all who seek unto the Lord, all Israel shall be saved.” (GCGM 93)

Ellen White wrote, “I saw that God has forsaken the Jews as a nation.” Hastings’ Great Controversy makes no such comment. “Byword” comes from Deuteronomy 28:37; “curse” from Deuteronomy 30:1. “Curse” and “hissing” are from Jeremiah 29:18: “And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a ccuurrssee, and an astonishment, and an hhiissssiinngg, and a reproach, among all the nations whither I have driven them.” The rest of Hastings’ Great Controversy account is from Romans 11:23, 26: “And they also, if they abide not still iinn uunnbbeelliieeff, shall be graffed in: for God is able to ggrraafff them iinn again. . . . And so all Israel sshhaallll bbee ssaavveedd: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” It is puzzling why Dirk would need to jump to the revised account in Early Writings (1882), p. 213, rather than simply quoting 1SG 107.1, which contains the same key words, “curse” and “by-word.”

18. The Mystery of

Iniquity

Bible under attack

“The will of God plainly revealed in his word, was covered up with error and tradition, which have been taught as the commandments of God.” “The Bible was hated, and efforts were made to rid the earth of the precious word of God.” (1SG 111, 109)

“The truths of God were hidden beneath countless fables. The commandments of God were made void through man’s tradition. The word of God was sealed, prohibited, perverted, and mutilated.” (GCGM 97)

These are two similar thoughts. Spiritual Gifts says, “. . . error and tradition have been taught as the commandments of God.” Hastings’ Great Controversy says, “. . . the commandments of God were made void through man’s tradition.” His statement combines an expression from the Psalms, “It is time for thee, LORD, to work: for they have mmaaddee vvooiidd thy law” (Psa. 119:126) with a statement of Jesus, “And honour not his father or his mother, he shall be free. Thus have ye mmaaddee tthhee ccoommmmaannddmmeenntt ooff GGoodd of none effect by your ttrraaddiittiioonn” (Matt. 15:6). Hastings’ Great Controversy does not connect the violation of the commandments by tradition with the violation of the Sabbath as does 1SG 111: “He led on his representatives to attempt to change the Sabbath, and alter the only commandment of the ten which brings to view the true GOD, the maker of the heavens and the earth.”

21. The Church and the World

United

Professing Christ

“I saw that a very large company professed the name of Christ, but God does not recognize them as his.” (1SG 126)

“A profession of allegiance to God is not enough to constitute a man a friend of God. The being called by the Christian name avails nothing.” (GCGM 109)

Spiritual Gifts says, “God does not recognize them as his,” as distinguished in 2 Timothy 2:19 as naming “the name of Christ.” Hastings’ Great Controversy says, “. . . being called by the Christian name avails nothing.”

Ministers

preach smooth things

“The ministers preach smooth things to suit carnal professors.” (1SG 127)

“There are too many who have no higher calling than to minister thus to the comfort of the itching of the ears that wait upon their words.” (GCGM 125)

This is a similar thought but with a different description. Spiritual Gifts has “smooth things to suit carnal professors,” built on Isaiah 30:10: “Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us ssmmooootthh tthhiinnggss, prophesy deceits.” Hastings’ Great Controversy has “comfort of the itching of the ears,” which is from 2 Timothy 4:3.

30. Spiritualism

Demonic instructions

“I saw the rapping delusion. Satan has power to bring the appearance of forms before us purporting to be our relatives and friends that now sleep in Jesus. . . . for the spirits of devils will yet appear to them, professing to be beloved friends and relatives, who will declare to them unscriptural doctrines.” (1SG 173)

“The demons of darkness are invoked, and their strange responses—a medley of falsehood, blasphemy, and folly—are received as revelations from celestial ‘spheres’ . . . satanic revelations authorize adultery, fornication, and the countless abominations that are, with such witchcraft, ‘the works of the flesh.’ ” (GCGM 127)

Spiritual Gifts mentions “the rapping delusion” and “spirits . . . professing to be beloved friends and relatives.” Hastings’ Great Controversy is not so direct, though it mentions the “strange responses” of “demons” and “witchcraft” after stating, “Necromancy prevails.”

31. Covetousness

Covetousness

“[Satan said] They may profess what they please, only make them care more for money than the success of Christ’s kingdom . . . .” (1SG 179)

“Sin is winked at that money may be gained. Worldlings are courted for their influence and their gold . . . .” (GCGM 126)

Spiritual Gifts emphasizes Satan’s appraisal of professed Christians’ love of money. Hastings’ Great Controversy describes love of money being used as a basis for courting individuals for church membership.

32. The Shaking

Shaking God’s people

“They will rise up against it [the “straight testimony”], and this will cause a shaking among God’s people. . . . Some had been shaken out, and left by the way.” (1SG 184, 186)

“This shaking will remove everything that can be removed, while the things that cannot be shaken, and the kingdom that cannot be moved, shall abide . . . .” (GCGM 145)

Spiritual Gifts points to the “straight testimony” as causing a shaking among God’s people. Hastings’ Great Controversy describes the shaking of heaven and earth. Revelation 6:13 describes the things that are “sshhaakken of a mighty wind.” These are very different shakings.

37. Deliverance of the Saints

Shouting Hallelujah

“At the end of every sentence the saints shouted, Glory! Hallelujah!” (1SG 205)

“Much people cry Hallelujah . . . the saints of God rejoice . . . .” (GCGM 162)

40. The Second Resurrection

Satan’s army attacks

“Jesus closes the gates of the City, and this vast army surround it and place themselves in battle array . . . But fire from God out of heaven is rained upon them.” (1SG 216, 217)

“His [Satan’s] hosts compass the camp of the saints about and the beloved city, and then, upon that countless throng, the last reserve in Satan’s mighty army, comes down the storm of sheeted flame, with which God decides his controversy with them.” (GCGM 165)

Spiritual Gifts describes the closing of the gates of the descended City. The sequence in Hastings’ Great Controversy is a bit disjointed. He does not describe the descent of the New Jerusalem before this destruction and, in the next paragraph, describes the destruction of “Satan’s mighty army” and the summoning of the dead for judgment. The imagery of both writers comes from Revelation 20:9: “And they went up on the breadth of the earth, and ccoommppaassssed tthhee ccaammpp ooff tthhee ssaaiinnttss aabboouutt, aanndd tthhee bbeelloovveedd cciittyy: and ffiirree came down ffrroomm GGoodd oouutt ooff hheeaavveenn, and devoured them.” “Hallelujah” is quoted from Revelation 19:6.

41. The Second Death

Closing “. . . The great controversy

was forever ended.” (1SG 218)

“The controversy is closed.” (GCGM 166)

Spiritual Gifts has “The great controversy was forever ended” in the context of the destruction of Satan and “his children.” The phrase, “The controversy is closed,” is found in a list of section headings in Hastings’ Great Controversy. It describes the conclusion of Hastings’ major thesis. “The Lord hath now a controversy with the nations no longer. The nations that have warred against his government have drank the wine cup of his fury, and become ‘as though they had not been.’ But in the sunny radiance of divine glory, ‘the nations of the saved’ delight to walk, and into that city the kings of the earth bring their glory and honor, and pay reverent homage to the King of kings [Rev. 21:24; 1 Tim. 6:15]” (GCGM 167).

In an earlier form of the exhibit, Dirk Anderson had said:

It quickly becomes obvious the Whites were familiar with Hastings' book when one does a chapter-by-chapter comparison between the two books. Source: www.ellengwhite.info/great_controversy_myth.htm accessed 4/21/2008.

The revised exhibit http://www.ellenwhiteexposed.com/myth7.htm omits this statement. What he claimed could not so "quickly" be done. You will note above that, after the first two similar thoughts, he has to skip over 60 pages of Hastings' material to find more. When he does, he does not seem to recognize that most of the similar language he notes comes from biblical terminology adapted by both writers, neither does he seem to notice that Ellen White's statements about angels have no counterpart in Hastings unless they are described in Scripture.

Now let us compare the chapter titles. Blue text below marks great divergence and convergence in chapters.

Ellen G. White, Spiritual Gifts, vol. 1, "The Great Controversy" (1858)

I. The Fall of Satan, ----------------------------------------------17

II. The Fall of Man, -----------------------------------------------20

III. The Plan of Salvation, --------------------------------------22

[Nothing corresponds to Hastings' Chapters II–IX]

IV. The First Advent of Christ, --------------------------------28

V. The Ministry of Christ, ---------------------------------------35

VI. The Transfiguration, ----------------------------------------40

VII. The Betrayal of Christ, -------------------------------------44

VIII. The Trial of Christ, -----------------------------------------49

IX. The Crucifixion of Christ, ----------------------------------57

X. The Resurrection of Christ, --------------------------------65

XI. The Ascension of Christ, -----------------------------------77

XII. The Disciples of Christ, ------------------------------------80

XIII. The Death of Stephen, -----------------------------------87

XIV. The Conversion of Saul, ---------------------------------90

XV. The Jews Decided to Kill Paul, -------------------------93

XVI. Paul Visited Jerusalem, ----------------------------------98

XVII. The Great Apostasy, ----------------------------------- 103

XVIII. Mystery of Iniquity, ------------------------------------- 108

XIX. Death, not Eternal Life in Misery, -------------------- 113

XX. The Reformation, ----------------------------------------- 119

XXI. The Church and World United, ----------------------- 124

XXII. Wm. Miller, ----------------------------------------------- 128

XXIII. The First Angel's Message, ------------------------- 133

XXIV. The Second Angel's Message, --------------------- 140

XXV. Advent Movement Illustrated, ----------------------- 144

XXVI. Another Illustration, ----------------------------------- 151

XXVII. The Sanctuary, ---------------------------------------- 157

XXVIII. The Third Angel's Message, ---------------------- 162

XXIX. A Firm Platform, --------------------------------------- 168

XXX. Spiritualism, ---------------------------------------------- 173

XXXI. Covetousness, ----------------------------------------- 179

XXXII. The Shaking, ------------------------------------------- 183

XXXIII. The Sins of Babylon, -------------------------------- 189

XXXIV. The Loud Cry, ---------------------------------------- 193

XXXV. The Third Message Closed, ----------------------- 197

XXXVI. The Time of Jacob's Trouble, -------------------- 201

XXXVII. Deliverance of the Saints, ------------------------ 205

XXXVIIII. The Saints' Reward, ------------------------------ 209

XXXIX. The Earth Desolated, ------------------------------- 211

XL. The Second Resurrection, ----------------------------- 214

XLI. The Second Death, -------------------------------------- 217

Ellen G. White, Spiritual Gifts, vol. 3, "The Great Controversy" (1864)

I. The Creation --------------------------------------------------- 33

II. The Temptation and Fall ----------------------------------- 36

III. Cain and Abel ------------------------------------------------ 47

IV. Adam's Life --------------------------------------------------- 50

V. Seth and Enoch ---------------------------------------------- 53

VI. Crime before the Flood ["The Sinful Multitudes"] --- 60

VII. The Flood ["A Preacher of Righteousness"] --------- 64

VIII. After the Flood ["The New World"] -------------------- 76

IX. Disguised Infidelity ----------------------------------------- 90

X. Tower of Babel ["A City and a Tower"] ----------------- 96

XI. Abraham ["A Friend of God"] ----------------------------- 98

XII. Isaac -------------------------------------------------------- 108

XIII. Jacob and Esau ----------------------------------------- 113

XIV. Jacob and the Angel ----------------------------------- 128

XV. Joseph and His Brethren ------------------------------ 138

XVI. Moses ----------------------------------------------------- 180

XVII. The Plagues on Egypt -------------------------------- 203

XVIII. The Passover ------------------------------------------ 222

XIX. Israel Leaves Egypt ["The Exode"]------------------ 228

XX. Their Journeyings --------------------------------------- 248

XXI. The Law of God ------------------------------------------ 261

Ellen G. White, Spiritual Gifts, vol. 4a, "The Great Controversy" (1864)

XXII. The Sanctuary ---------------------------------------------- 5

XXIII. Strange Fire ---------------------------------------------- 11

XXIV. The Quails ------------------------------------------------ 15

XXV. Miriam -------------------------------------------------------19

XXVI. Caleb and Joshua -------------------------------------- 21

XXVII. Korah, Dathan, and Abiram ------------------------- 27

XXVIII. Aaron's Rod -------------------------------------------- 35

XXIX. Moses Sinned. ------------------------------------------ 38

XXX. Fiery Serpents -------------------------------------------- 40

XXI. Balaam ------------------------------------------------------ 43

XXII. Death of Moses ------------------------------------------ 52

XXIII. Joshua ----------------------------------------------------- 58

XXIV. Samuel and Saul --------------------------------------- 65

XXV. David ------------------------------------------------------- 85

XXVI. Solomon -------------------------------------------------- 96

XXVII. The Ark of God --------------------------------------- 101

XXXVIII. The Messiah --------------------------------------- 115

H. L. Hastings, The Great Controversy Between God and Man (1858)

CHAPTER I.

The Great Controversy. The World in disorder and commotion. What is the cause of all this Tumult? Problem of History. Its solution. Jehovah hath a Controversy with the nations. Its origin and grounds. Right and wrong. Man has revolted from God. He must yield, or meet the consequences. He must bow or break. He is placed under the restraints of toil, sorrow, and mortality, to prevent Eternal Rebellion. – p. 11–19.

CHAPTER II.

Primitive Revelations. Proposals and Conditions of Peace. Probation abused. The repentant Few. The sinful Multitudes. The Warning. A Preacher of righteousness. A Rebellious World. Their Doom. The Deluge. The New World. The Saved Family. Renewed Iniquity. Consolidation. A City and a Tower. Confusion of Tongues. A new Restraint. Idolatry. The Friend of God. Renewed Impiety. The Cities of the Plain. Sudden Judgments. The Controversy closed with them. Israel in Egypt. Oppression. Israel's Deliverer, his Character. Plagues. The Hardening. The Exode. The Guide. The Pursuit. Deliverance. Destruction of Pharaoh. The Controversy with him closed. The Song of Moses. A terrible Example. - - - - - 20–43

CHAPTER III.

The Fear of the Nations of Canaan. The People of Jericho. Will they obey God? His Purpose. Infidel Cavils answered. Character of the Canaanites.—Idolatrous, cruel, debauched "Free-lovers." Are their modern Apologists like them? They were cast out. God's Purpose moves on. Another Example. - - - - - 44–52

CHAPTER IV.

The Scene Changed. The Mighty Hunter. A vast Empire. "That Great City." Impiety abounding. A Warning from God. Repentance. Judgment deferred. Renewed ungodliness. Israel invaded. A praying King. A prayer-bearing God. An angelic Warrior. The Army destroyed. The King slain. Nahum. God's War-cry against Nineveh. The Avengers. A strange Prediction. "An overrunning Flood." "Devoured as Stubble fully dry." Nineveh's Overthrow. - - - - - - 53–62

CHAPTER V.

Israel in their own Goodly Land. They rebel. God's Controversy with them. Remove the diadem. Wrath provoked; there was no Remedy. The King of Chaldea. Jerusalem Taken; her People in Captivity. Harps on the Willows. The King degraded. Repentance. Impiety. Vengeance. The Medes and Persians. A new Kingdom. Israel delivered. Jerusalem rebuilt. Returning blessing. The new Empire; its sins and punishments. The Grecian Conqueror. Persia prostrate. Alexander victorious. His Fall. His Progeny destroyed. His Kingdom divided. His four Generals. The City of the Robbers. The Roman rule. The Iron Kingdom. Rome continues the Controversy. Israel Apostatize. The Controversy unsettled. The prospect dark. - - - 63–78

CHAPTER VI.

Jehovah's Purpose. The heavenly Visitant. The celestial Song. Temporary quiet. God's great Ambassador. His reception by Israel. His reception by the World. "Away with Him." Earth rejected Him. Heaven opened to receive Him. The Controversy yet unsettled. Grace abounding. The Messengers of Peace. Their treatment by Jews and Gentiles. God's Judgments on Israel. Jerusalem Overthrown. Israel dispersed. Hope yet for fallen Israel. A warning to the Gentile Church. - - - - - 79–93

CHAPTER VII.

The message of peace to the Gentiles. The Messengers persecuted. The Church exalted. Coquettish Dalliance. Open Wantonness. The faithful Remnant. Rome subverted. Treacherous Friends. The weeping Bride. Judgments on the Apostate. The False Prophet. The Locust Plague. The Lion-Like Horsemen. Myriads of myriads. New Instruments of Destruction. "They repented not." A mighty Angel. A Lion-like Voice. An open Bible. Offers of Mercy. The Reformation. Imperfection. Degeneracy. The World still ungodly. Refinement is not Righteousness. The

present Conditions of the World. The Key to the Mystery. The Lord hath a Controversy with the Nations. The Prospect gloomy. Practical Admonitions. - - - - - - 94–115

CHAPTER VIII.

The Great Controversy. How shall it Issue? Analogies are unfavorable. The Works of the Flesh. The natural Man the same. Reformations are only individual. Anticipations—The Despot—The Republican—Worldling, etc., etc. Discordant Views. All sit secure. Wickedness Increases. The World Rebellious. All governments guilty before God. Iniquity abounds. Love waxes cold. Preaching smooth things. "Love," but not the Love of Christ. Pride. Popularity. "the Celestial Railroad." Heathen Abominations. Demon Worship. Violence and Impiety aroused. What shall be the end? Is there Light beyond? - - - - - 116–130

CHAPTER IX.

The Great Controversy: its Close. Analogies may be mistaken. What saith Jehovah? How shall the struggle end? Testimony of JEREMIAH.—The "wine-cup of fury." The Message. The condemned Nations. Their death-warrant. The slain of the Lord bestrew the earth. Jehovah pleads with all Flesh. DAVID's Testimony.—the Glorious King. The Heathen. The Rod of Iron. His Foes made his Footstool. He maketh Wars to cease. The Lord Reigneth.—Let the Earth rejoice. ISAIAH's Testimony.—"The Branch." The coming Glory. Jehovah's Glorious Reign. The Day of Vengeance. Redemption. EZEKIEL's Prophecy.—The Latter-day Judgments on God and his Host. DANIEL's Testimony.—The Great Image. The Mystic Stone. The Four Beasts. The Great Tribunal. The Eternal Kingdom. JOEL's Predictions.—"The Wine-press." "The Valley of Decision." The Voice of God. Judgments. Returning Blessing. ZEPHANIAH.—The Gathering of the Nations. The Fire of God's Jealousy. "A Pure Language." HAGGAI.—Shaking of Heaven and Earth. The Overthrow of Kingdoms. MALACHI.—The World corrupt. The Burning Day. The Jewels. The Sun of Righteousness. - - - - - 131–147

CHAPTER X.

The Great Controversy: its Close. The teachings of JESUS.—Wheat and tares. The Harvest. Our Lord's Great Prophecy. The Gospel preached to all the World. The End. The "Little Flock." "Thy Kingdom Come." The Waiting Servants. The Thief. The Virgins. The Lightning. The Destruction of Foes. Testimony of the APOSTLES. PAUL.—The Kingdom delivered up. Foes Destroyed. The Revelation of Christ. The Lawless One; his Doom. The Latter Days. Seducing Spirits. Perilous Times. JAMES.—Oppression denounced. Patience enjoined. The Judge at the door. PETER.—The Last Days. "Where is the promise?" The Day of the Lord. The New Earth. JUDE.—Enoch's Prophecy. JOHN.—The coming of Antichrist. The Apocalypse. The Martyr Cry. The Trumpets. The Vials. The Kingdoms given to Christ. The Earthquake. The Harvest. The Vine. The Wine-press of Wrath. Spirits of Demons. The Warning. The Last Vial. "Babylon is Fallen." The Mourning. The Song of Victory. The King of Kings. Heaven's Armies. Their Foes Destroyed. The Last Conflict. The Judgment. The New Earth. The Controversy Closed. Peace and Blessing. God All and in All. - - - - - 148-157

Neither themes nor topics nor structure are the same.

2. Does Donald R. McAdams claim that The Great Controversy was unoriginal? The closest to this is found in "Ellen G. White and the Protestant Historians":

What I have found in the two samples of Great Controversy that I have examined is not paragraphs scattered throughout the chapter that have been borrowed here and there from Protestant historians, paragraphs making up a small percent of the chapter and now all in quotes. Rather, the historical portions of the Great Controversy that I have examined are selective abridgments and adaptations of historians. Ellen White was not just borrowing paragraphs here and there that she ran across in her reading, but in fact following the historians page after page, leaving out much material, but using their sequence, some of their ideas, and often their words. In the samples I have examined I have found no historical fact in her text that is not in their text. … Donald R. McAdams, "Ellen G. White and the Protestant Historians," pp. 18-19, emphasis supplied.

At the same time, McAdams points to the power in the message:

Any honest critic must come away from a reading of Great Controversy impressed with the power of its message.—McAdams, p. 232.

There is nothing remarkable about Dr. McAdams' discovery that her historical points followed Wylie, for that it is precisely what Ellen White told readers she had done:

The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application. In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works.—Ellen G. White, The Great Controversy (1911 edition), pp. xi, xii.

Look at the quotation in the introduction to Great Controversy again. Ellen White plainly states she uses "well known" historical "events" to tell the story of the great controversy. She also notes that she doesn't always give specific credit—which would include the instances in which she paraphrased historical material. The "Author's Preface" to the 1888 edition reads slightly different (note the highlighted phrases), but it still acknowledged the author's use of sources:

In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but except in a few instances no specific credit has been given, since they are not quoted for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has occasionally been made of their published works.—Author's Preface, The Great Controversy (1888 edition), pp. (g), (h), dated "Healdsburg, Cal., May, 1888."

There is a dilemma for anyone who believes that Ellen White was hiding her use of sources. It is known that she recommended the reading of D'Aubigne's History of the Reformation and that the Signs of the Times magazine recommended the reading of Wylie's History of the Waldenses:

Provide something to be read during these long winter evenings. For those who can procure it, D'Aubigne's History of the Reformation will be both interesting and profitable. From this work we may gain some knowledge of what has been accomplished in the past in the great work of reform.—Review and Herald, Dec. 26, 1882, p. 789.

So enthusiastic were the Adventist leadership regarding the book [Wylie's History of the Waldenses] that in January, 1883, it was offered as a premium with Review and Herald subscriptions. (See the Review of Jan. 2, 1883, p. 16.) This was almost a year and nine months before the 1884 edition of The Great Controversy came from the press. [The earlier edition.] In January, 1884, the Signs of the Times, published by the Pacific Press Publishing Association, and widely circulated both within and without the denomination, offered the book as a premium with subscriptions. (See Signs of the Times, Jan. 31, 1884, p. 80.) This was many months before The Great Controversy was published. Needless to remark, Mrs. White was acquainted with these premium offers. —Nichol, Ellen G. White and Her Critics, p. 414.

So, either (1) Ellen White was self-deluded and didn't think that anyone would notice that her historical sections were drawn from these historical works, or (2) she thought Adventists were so illiterate that they'd never read the books she recommended and would never discover her supposed "deception," or (3) she had such a poor memory that she forgot that she had done all this borrowing from D'Aubigne and Wylie, or (4) she used "known history" as she tells us, because it "summarized details in a convenient manner." The first three explanations are so far-fetched that any reasonable person should be able to recognize their falsity. Ellen White would not have forgotten this, for she had an excellent memory. Furthermore, the historical parallels are so obvious that avid readers of the 19th Century, with no radio or television to fill up their evenings, would certainly have recognized the use she was making of the recommended books. Obviously she used material from the books in good conscience.

Mrs. White did make points that did not make it into The Great Controversy because of space constraints, but these were not facts of history. See "Huss and Jerome," (GC88) expanded by MS 38, 1887, marked and footnoted.

Only one chapter in the book could be allotted to John Huss. This meant that much of the comments Ellen White had written in enlarging on Wylie's remarks had to be cut in order to fit the space. Marian Davis, in Basel, did this further work of preparation after Ellen White and Sara had left and were visiting the northern countries. Then the manuscript for the chapters involved was sent to Ellen White in England for her approval and any changes that might be needed (A-2 WCW, p. 307).—Arthur L. White, 3Bio 439–440.

3. Why didn't Great Controversy and Sketches from the Life of Paul have quotation marks?

Based on a statement in the 1919 Bible Conference made by A. G. Daniells, it would seem that there were no footnotes or quotation marks in "page after page" of The Great Controversy.

"… we got Conybeare and Howson, and we got Wylie's 'History of the Reformation,' and we read word for word, page after page, and no quotations, no credit …" A. G. Daniells, 1919 Bible Conference transcript, Spectrum, vol. 10, no. 1, p. 52. (Daniells' reference to Wylie indicates that he is referring to both Sketches from the Life of Paul and The Great Controversy.)

There actually were some footnotes in the 1884 (4SP) and 1888 revision of GC. They designated Scriptural references--an indication of what the author intended to emphasize. There were also some quotation marks in the two editions. A careful reader would have seen these. When Ellen White quotes dialogue in the chapters on Martin Luther, the words are enclosed in quotation marks—some are even quotation marks within quotation marks and some contain ellipses (…), denoting omitted portions of dialogue. Both of these are indications that Ellen White was using historical sources and not hiding the fact (e.g., 4SP 83, 92, 96, 108, 115, 125). To clear up any doubt about her use of sources, Mrs. White included an explanatory statement in the "Author's Preface" of the 1888 revision of The Great Controversy. Her use of well-known events in history was not for authority, but for descriptiveness.

So why did these editions—by and large—not have quotation marks? W. C. White answers:

"When Sketches from the Life of Paul [1883] and The Great Controversy [1884] were published, she was advised to leave out the quotation marks and did so. But afterward, when presented with the fact that this was considered unfair to the people from whom she had made quotations, she said to have them in by all means."—W. C. White to J. C. Stevens, July 25, 1919, W. C. White Letterbook #129 in Robert W. Olsen, Ellen G. White's Use of Uninspired Sources, April 10, 1980, p. 13.

4. Was Ellen White's 1888 acknowledgement of her indebtedness to historians done under pressure?

Though the 1888 edition of The Great Controversy carries the Author's Preface with the explanation of sources, there was a slimmer version of the work, Spirit of Prophecy, vol. 4, published for Adventists from 1884 until the 1888 amplification, that did not have the Author's Preface. Ron Numbers suggested, in an interview, that the acknowledgement in the 1888 Great Controversy was added to the preface under pressure:

NUMBERS. I hope I remember all of your questions correctly. First, I believe you said that in a preface to Great Controversy she unashamedly acknowledged her literary indebtedness. I would point out that this was not in the first edition of the Great Controversy. This was in a subsequent edition, after her unacknowledged use of historians I believe had created a great deal of consternation. And so I am not sure whether the word 'unashamedly' really applies in this instance. I don't think it was voluntarily done. Source: http://www.ex-sda.com/experience_numbers.htm accessed 4/21/2008.

Ron Numbers says, "I don't think it was voluntarily done." That would imply some kind of legal, political force, or pressure from some party. According to an earlier source than Numbers, F. D. Nichol's Ellen White and Her Critics, pp. 416, 417, the reason for the new edition was that Ellen White amplified the 1884 edition during her stay in Europe and the explanatory note was added because the expanded work would be sold by colporteurs and the explanation would be needed by the more general audience.

A few facts will suggest why she wrote that preface. The 1884 edition did not contain an author's preface. Soon, however, colporteurs began to sell the book to the world at large. With that expanded non-Adventist audience before her [417] mind's eye she enlarged the work and wrote a preface. Naturally she might wish to make a statement as to the principle that governed her in using quotations from various historians. We say "naturally," because the question had been raised as to how the words of a secular writer could be incorporated in a book and still the book be viewed as "all inspired by the Holy Spirit."

In what appears to be Canright's first major attack, in writing, on the Seventh-day Adventist Church, and on Mrs. White—a series of articles in the Michigan Christian Advocate in 1887* [Note: The articles appeared in the issues of July 16, 30, August 6, 13, 20, 27, September 10, 17, 24, October 1, 8, 15. The articles from July 16 through October 1 focus on the Sabbath doctrine. The issues of October 8 and 15 discuss Mrs. White. His article in each of these issues was printed on page 2.]—his only reference to her literary borrowings is this brief paragraph: "She often copies, without credit or sign of quotation, whole sentences and even paragraphs, almost word for word, from other authors. (Compare 'Great Controversy,' page 96, with 'History of the reformation,' by D'Aubigne, page 41.) This she does page after page. Was D'Aubigne also inspired?"—October 8, 1887, p. 2, emphasis supplied.

Nichol notes that Canright's concern was not "plagiary"—for he doesn't use the word—but that an inspired writer could use uninspired writings. That should not have been a problem. For Ellen White to use Wylie, Fox, D'Aubigne, etc. is much like the compilers of Samuel, Kings, and Chronicles' use of the historical chronicles of the kings in telling the story from a divine point of view.

Canright wrote that he did not publish Seventh Day Adventism Renounced until 1889. However, there apparently was an 1888 edition, and in that edition he did use the word "plagiary." Curiously the word was removed from the 1889 printing, following the debates in which Canright himself was accused of using wording from Moses Hull's book. (See March 20, 1889 Healdsburg Enterprise.) Ellen White's explanation in the preface to the 1888 edition (see under Question 2) would support the contention that she didn't write under pressure.

Ellen White continued to publish this edition of the book until it its major revision in 1911. Source: www.whiteestate.org/books/egwhc/EGWHCc28.html accessed 4/21/2008.

The charge of "plagiarism" was waved before the public by the attack of the Healdsburg ministerial association in early 1889. In Ron Graybill's article entitled, "D. M. Canright in Healdsburg, 1889: The Genesis of the Plagiarism Charge," Insight, October 1980, pp. 7-10, we discover that, at the very time that Healdsburg pastors had brought D. M. Canright from Michigan to deliver lectures against the Seventh-day Adventist Church, based on his newly published book, Seventh-day Adventism Renounced, Mrs. White's "revised and expanded" Great Controversy was already at press. In fact, the 1888 edition of The Great Controversy came off the press in February of 1889—the very month of the lectures and of the debates with Adventists. Since the 1888 revision of The Great Controversy came off the press in February of 1889, with its additional materials and acknowledgement of sources in the "Author's Preface" (dated May 1888), it seems obvious that the changes to the text, which had been in the works long before the debates, were not motivated by the debates or by the denunciation of Canright's 1889 book.

A comparison of the 1884 edition of the "Great Controversy" (vol. 4 of The Spirit of Prophecy) with the 1888 edition of The Great Controversy (which included the statement about her use of sources) corroborates the explanations of the White Estate and of Nichol for the new edition. What motivated the explanation was the expansion of the earlier work for a broader audience.

The new volume bore the title The Great Controversy Between Christ and Satan During the Christian Dispensation. The words "Revised and Enlarged" appear on the book's title page. 492 pages in the earlier text were extended to 678 pages in the 1888 revision. Five new chapters were included; the page size is larger; 26 full-page illustrations were added; and the appendix materials were expanded from 14 pages to 26 pages.

5. How much wording was carried over from the 1884 edition, and how much new material was added for the "Revised and Enlarged" 1888 edition?

Using WCopyFind.com from the University of Virginia to compare corresponding chapters in Spirit of Prophecy, vol. 4 (4SP) and The Great Controversy, 1888 edition (GC88), we find the following comparative percentages of verbatim words:

Chapter No. 4SP-GC88

Percentage* verbatim of 4SP in GC88

Chapter Title(s) Changes in title reflect the shift in focus for the 1888 book— toward a more general readership.

CH1-CH1 83% in 68% The Destruction of Jerusalem CH2-CH2 93% in 88% Persecution in the First Centuries CH3-CH3 93% in 88% The Roman Church/The Apostasy CH4-CH4 87% in 79% The Waldenses CH5-CH5 16% in 40% Early Reformers / John Wycliffe CH5-CH6 13% in 4% Early Reformers / Huss and Jerome (new material from MS 38, 1887) CH6-CH7 91% in 73% Luther Separated from Rome CH7-CH8 85% in 67% Luther Before the Diet

-CH9 new chapter The Swiss Reformers CH8-CH10 89% in 70% Progress of the Reformation/Progress of Reform in Germany CH9-CH11 88% in 68% Protest of the Princes

-CH12 new chapter The French Reformation -CH13 new chapter In the Netherlands and Scandinavia

CH10-CH14 50% in 34% Later Reformers / Later English Reformers CH11-CH15 59% in 11% The Two Witnesses / The Bible and the French Revolution

-CH16 new chapter The Pilgrim Fathers CH12-CH17 63% in 21% God Honors the Humble / Heralds of the Morning CH13-CH18 55% in 34% William Miller / An American Reformer

-CH19 new chapter Light Through Darkness CH14-CH20 82% in 23% The First Angel's Message / A Great Religious Awakening CH15-CH21 31% in 16% The Second Angel's Message / A Warning Rejected CH16-CH22 79% in 25% The Tarrying Time/Prophecies Fulfilled CH17-CH22 83% in 35% The Midnight Cry / Prophecies Fulfilled CH18-CH23 77% in 41% The Sanctuary CH19-CH24 80% in 28% An Open and a Shut Door / In the Holy of Holies CH20-CH25 41% in 25% The Third Angel's Message / God's Law Immutable CH21-CH26 85% in 48% Third Message Rejected / A Work of Reform CH22-CH27 48% in 26% Modern Revivals CH23-CH28 76% in 41% The Investigative Judgment CH24-CH29 60% in 29% The Origin of Evil CH25-CH30 94% in 82% Enmity Between Man and Satan CH26-CH31 84% in 57% Agency of Evil Spirits CH27-CH32 62% in 55% Snares of Satan CH28-CH33 89% in 69% The First Great Deception CH29-CH34 89% in 61% Spiritualism CH30-CH35 90% in 70% The Character and Aims of the Papacy CH31-CH36 81% in 78% The Coming Conflict / The Impending Conflict CH32-CH37 92% in 77% The Scriptures a Safeguard CH33-CH38 88% in 72% The Loud Cry / The Final Warning CH34-CH39 89% in 68% The Time of Trouble CH35-CH40 88% in 71% God's People Delivered CH36-CH41 88% in 46% Desolation of the Earth CH37-CH42 92% in 72% The Controversy Ended

* Note: The first percentage tells how much of 4SP was carried over into GC88, and the second percentage tells what percentage of GC88 was made up of that carried over material.

6. Why did Ellen White allow changes in the 1911 edition of The Great Controversy?

W. C. White quotes his mother:

Mother has often said: "What I have written regarding the arrogance and assumptions of the papacy is true. Much historical evidence regarding these matters has been designedly destroyed; nevertheless, that the book may be of the greatest benefit to Catholics and others, and that needless controversies may be avoided, it is better to have all statements regarding the assumptions of the pope and the claims of the papacy stated so moderately as to be easily and clearly proved from accepted histories that are within the reach of our ministers and students" (Ibid).

As work on the 1911 Great Controversy continued, it was noted that there were discrepancies in some quotations because more than one translation had been used. W. C. White says:

She [Ellen White] instructed us to verify the quotations, and to correct any inaccuracies found; and where quotations were made from passages that were rendered differently by different translators, to use that translation which was found to be most correct and authentic. (Ibid).

7. Certain writers allege that Ellen White carried mistakes of history into her writing in The Great Controversy regarding the Waldenses and Albigenses, John Huss, and the French Revolution. Is there any evidence to vindicate her statements?

Vindication of her position on the Waldenses can be found in Jean Zurcher, "A Vindication of Ellen White as Historian, Spectrum, Vol. 16, No. 3 at http://old.spectrummagazine.org/spectrum/archive16-20/16-3zurcher.pdf (user name and password required). His summary is:

"Recent scholarship supports Ellen White's references to the Waldenses who kept the Sabbath and the Albigenses were indeed Christians."

Note that she does not claim that all Waldenses were seventh-day Sabbath observers:

Through ages of darkness and apostasy, there were Waldenses who denied the supremacy of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard spear, and scorched by the Romish fagot, they stood unflinchingly for God's Word and his honor. Ellen G. White, GC88 65.1.

Pastor Jan Voerman of the Netherlands has provided further evidence to vindicate Ellen White's statements in a monograph entitled, Historical Difficulties in the Great Controversy. See Russell and Colin Standish, The Greatest of Prophets (Highwood Books, 2004), pp. 150–152.

Answers to Richard W. Coffen regarding the antiquity of the Waldenses: http://www.adventistsaffirm.org/article.php?id=66, Answers to Samuele Bacchiocchi regarding the Waldenses:

www.lampofgold.com/Waldenses.pdf Answers to Ron Graybill regarding John Huss: http://www.lampofgold.com/Supposed%20Historical%20Errors%20in%20the%20Great%20Controversy.

pdf Answers to William S. Peterson regarding the French Revolution: http://www.lampofgold.com/egwfrenchrevolution.html Answers to Harold Snide regarding the Reign of Terror in the French Revolution: www.bereanbiblecorner.com/Lessons/General/The%20Reign%20of%20Terror.pdf or

http://www.lampofgold.com/Ellen%20White%20and%20The%20French%20Revolution.pdf

Sketches from the Life of Paul

8. Why was Sketches from the Life of Paul written?

"Our Sabbath school lessons in 1881 and 1882 featured the life of Christ, and in the second quarter of 1883 they were scheduled to move into the book of Acts and the ministry of [33] Paul. Church leaders had suggested a well-known commentary by W. J. Conybeare and J. S. Howson as an aid to members in their study. … Soon, however, as Ellen White’s son W. C. White later recalled, 'Sabbath-school teachers and laymen complained that this [764-page] work was too voluminous and too heavy, and that the writings of Mrs. White, in their simplicity, would be much more helpful to the majority of our people; and it was urged that Mrs. White bring out a book that could be used as a lesson help.'1

"Ellen White and her assistants worked quickly to pull together what she had already written on this history, to which she added much additional material.2 By June 1883 Sketches from the Life of Paul was off the press, and copies were on their way to fill incoming camp meeting orders. According to W. C. White, two editions of 5,000 copies each were printed before the book went out of print in the mid-1890s. When Ellen White was asked about reprinting the volume, she declined the suggestion, expressing her desire to expand the presentation further in a revised edition."3

The advantages of her book over Conybeare and Howson's Life and Epistles of St. Paul (which was not under copyright in America) were therefore: its brevity (334 vs. 764 pages) and its additional insights from Ellen White (approximately 36% of LP comes from 7Red and 8Red and 3SP [1878], calculated by comparing what was common between [a] 7Red/8Red and 3SP as well as [b] what was not common between 7Red/8Red and 3SP with [c] LP, using WCOPYFIND from the University of Virginia.)

Conybeare and Howson's larger work on the life of Paul, which Ellen White had twice recommended, was already being sold by the Review office. In ST 2-22-1883, she had written: "The Life of St. Paul by Conybeare and Howson, I regard as a book of great merit, and one of rare usefulness to the earnest student of the New Testament history" (quoted in 3BIO 215.4). Prior to this, she had also noted in RH 12-26-1882: "Many of our people already have the Life of Christ [by Geikie]. The Life of Paul [by Conybeare and Howson], now offered for sale at this office, is another useful and deeply interesting work which should be widely circulated."

That she would be stealthfully plagiarizing the very book she was recommending makes no sense unless one assumes that she had such a poor memory that she forgot which book she had "copied" from or that she thought SDA readers were so illiterate that they would never read the larger work being sold through the Review office. Both assumptions are ludicrous.

9. What percentage of Sketches from the Life of Paul came from earlier sources?

According to F. D. Nichol, 8.85% of Sketches from the Life of Paul (including 1.85% of loose paraphrase) came from Conybeare and Howson's Life and Epistles of St. Paul and 4% came from Farrar's The Life and Work of St. Paul.

10. Why were quotation marks left out of Sketches from the Life of Paul?

Some have called attention to the statement of A. G. Daniells at the 1919 Bible Conference: ". . . we got Conybeare and Howson [for LP], and we got Wylie's 'History of the Reformation,' [for GC

1 W. C. White, “Brief Statements Regarding the Writings of Ellen G. White,” pp. 9, 10, quoted in Tim

Poirier, “The Acts of the Apostles: A 100-year-old Gift,” Adventist World – NAD, Nov. 2011, pp. 32, 33. . 2 Roughly a third of the preexisting material was drawn from Ellen White’s Spirit of Prophecy, vol. 3,

published in 1878 (paralleled in her Redemption series, number 7 and 8). 3 W. C. White to F. M. Wilcox, Apr. 1, 1917. Some have falsely alleged that the book was not reprinted

in order to avoid a threatened lawsuit by the publishers of Conybeare and Howson’s work, since Ellen Whit had made use of their popular work in preparing her manuscript. The book’s publishers, however, denied any knowledge of such an objection—or even the possibility of a legal complaint—since the edition they published was not copyrighted.

(1888)] and we read word for word, page after page, and no quotations, no credit . . ." ("Inspiration of the Spirit of Prophecy as Related to the Inspiration of the Bible," Spectrum, vol. 10, no. 1, p. 52). Some, who have not actually compared the two volumes, have concluded that this means that there was page after page of cut-and-paste material. It doesn't. (See www.ellenwhite.info/conybeare-howson-cleveland-a.htm.) The amount of adapted material was quite limited; most of the material in LP would not need quotation marks—even by today's academic standard of five consecutive verbatim words for mandatory use of quotation marks. With most verbatim parallels in LP being shorter than five consecutive words, there still would be "page after page" without quotation marks.

W. C. White explains how the rush for publication affected typesetting: "In her handwritten manuscripts, most of the passages that she had copied word for word, were enclosed in quotation marks. But there were also many passages that were paraphrased. … Much time would be required to study each passage and mark it consistently." In an effort to get the book out for use with the Sabbath School lessons, "it was decided to leave out quotation marks entirely." ("Brief Statements Regarding the Writings of Ellen G. White," p. 10). He also takes the blame for not using quotation marks and chalks it up to his "lack of experience in the publishing work" since LP (1883) and the GC (1884) being the first of his mother's books to be issued after his father's death (Lt. W. C. White to M. N. Campbell, July 30, 1907, in F. D. Nichol, Ellen G. White and Her Critics, pp. 449, 450). In his defense, careful comparison of Ellen White's and Conybeare and Howson's books on the life of Paul has revealed that only minimal verbatim "descriptive" and "historical" material was integrated into LP (2.9181%; David Conklin's analysis of the literary similarity of Ellen G. White's Sketches from the Life of Paul as compared with Conybeare and Howson's The Life and Epistles of St. Paul at www.ellenwhite.info/conybeare-howson-cleveland-a.htm is more precise than Nichols).

Sketches from the Life of Paul was never withdrawn or "pulled" from publication, but it did go out of print (at what point this happened is uncertain since it was still advertised in The Signs of the Times until 1885). As late as 1887, editions of The Great Controversy sold by colporteurs to the general public contained direct advertisements for the book; American editions of The Great Controversy mentioned Sketches on the title page. Editions in England, homeland of Conybeare and Howson, mentioned Sketches on the title page as late as 1907. Nichol put it well: "What a strange way to 'suppress' a book!" (pp. 443-446).

In a letter W. C. White wrote to L. C. Chadwick in Williamsport, Pennsylvania, July 10, 1888:

“Volume Four” [Great Controversy] has been revised and enlarged and will soon be issued with an enlarged page, larger type, and 700 pages. As soon as possible “Volume One” [Patriarchs and Prophets] will be published greatly enlarged. I think there will be about twice as much matter as in the first edition. It [Patriarchs and Prophets] will be issued in the same style as “Volume Four” [Great Controversy], the same size pages as D. & R. [Daniel and Revelation], and making 700 or 800 pages. We hope this will be ready for sale sometime during the winter.

Sometime during the coming year we hope to reprint “Volume Two” and a portion of “Volume Three” in similar style, putting “Life of Christ” [Desire of Ages] complete in one book. I cannot tell how long it will be before “Life of Paul” will be incorporated in another volume covering the life of the apostles and making a connection between the life of Christ and the lives of the apostles.4

Mrs. White frequently voiced her desire to revise and enlarge the hurriedly prepared book:

"We will have two volumes of the life of Christ and a small book upon the parables, … but the lives of the disciples and apostles is yet to be prepared." –Lt. 140 (Jan. 23), 1896.

She wrote about taking up "the New Testament history from the ascension of Christ to Revelation" –Lt. 102b, 1899; 4BIO 449.6.

"Which … would be the best—the revision of the Life of Paul and the Apostles through to Revelation, or the Old Testament from Solomon down to Malachi?" –Lt. 243, 1899.

4 See http://drc.whiteestate.org/files/1196.pdf.

"The Life of Paul must be revised . . ." –Lt. 245, 1899.

"I have several books in anticipation. I want to get out a book on The Acts of the Apostles, to follow the life of Christ." –Lt. 70, 1903 in 5BIO 261.

"I am trying to write some concerning the apostle Paul preparatory to revising my book Sketches from the Life of Paul." –Lt. 145, 1903.

"I think that a new edition of 'The Life of Paul' should be published. I shall make some additions to this book, however, before it is republished." –Lt. 150, 1903; preface to the facsimile edition of Sketches from the Life of Paul.

Because of intervening book projects—The Desire of Ages (1898), Christ's Object Lessons (1900), Education (1903), and The Ministry of Healing (1905)—it was not until 1911 that The Acts of the Apostles (25% of which came from Sketches from the Life of Paul) was published. On October 6 she was able to write to Elder Haskell, "My book The Acts of the Apostles has gone to the press." –Lt. 80 (Oct 6), 1911.

11. Was the borrowing in Sketches from the Life of Paul plagiarism?

In an article entitled, "Ellen G. White as a Writer: Case Studies in the Issue of Literary Borrowing," Denis Fortan writes:

Of the many "problem" issues regarding the writings of Ellen G. White one, in particular, has been more successful in destroying confidence in, and the credibility of, Ellen G. White, as a true, authentic prophet of the Lord, than any others. It is the "plagiarism" charge.

One of the best documents addressing this issue is Roger W. Coon's lecture outline, "Ellen G. White and the So-Called 'Plagiarism' Charge: An Examination of Five Issues," (April 30, 1999). In this document, Coon draws a distinction between plagiarism and literary borrowing. His conclusion is that Ellen White is not guilty of the former and only used literary borrowing in the production of some of her writings.

Coon argues that in agreement with Ellen White's own admission of literary borrowing in The Great Controversy, literary borrowing "occurs when one writer utilizes and employs—'borrows'—the ideas, or words, of another, for his own personal ends, for the purpose of making a particular point. . . . The question of the identity of the original author is not, here, the germane issue (as it is in plagiarism). And the practice of literary borrowing does not, ipso facto, constitute plagiarism. Literary law recognizes what it defines as the 'fair use' by one writer, of the ideas and even of the words of another, and of converting them to serve the particular purpose of the second writer (apart, of course, from pretending to be the original author—that's plagiarism!). And literary law specifically exempts such 'fair use' practice from the arena of plagiarism" (p. 4).

In her introduction to The Great Controversy, Ellen White openly admitted this practice:

The great events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the scope of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper understanding of their application. In some cases where a historian has so grouped together events as to afford, in brief, a comprehensive view of the subject, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer as authority, but because his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forward the work of reform in our own time, similar use has been made of their published works. —GC, xi-xii.

And for that matter so did John Wesley.

It was a doubt with me for some time, whether I should not subjoin to every note I received from them the name of the author from whom it was taken; especially considering I had transcribed some, and abridged many more, almost in the words of the author. But upon

further consideration, I resolved to name none, that nothing might divert the mind of the reader from keeping close to the point of view, and receiving what was spoken only according to its own intrinsic value. —Explanatory Notes Upon the New Testament, Preface, quoted in F.D. Nichol, Ellen G. White and Her Critics, p. 406.

One of the best ways to understand the levels and types of literary borrowing in her writings is to consider some case studies. Two of the best known examples of literary borrowing are found in her 1883 book Sketches From the Life of Paul on the experiences of Paul in Ephesus and her Manuscript 24, 1886 on the subject of inspiration (found in Selected Messages, book 1, pp. 19-21). Needless to say that her critics have considered these two examples as flagrant cases of plagiarism but a close comparative study between the source documents and her writings will show how she used her sources and adapted them to fit her thought and spiritual applications. I. The Life of Paul

In writing her commentary on the life of Paul, Ellen White borrowed many expressions and descriptions from one book found in her library by W. J. Conybeare and J. S. Howson, The Life and Epistles of St. Paul. Covering similar themes and historical events as her own book, this book contains descriptions and analyses of the historical context and culture of the Middle East as it relates to the life and ministry of the apostle Paul. This book was well known among Adventists and was in fact recommended as good reading.

In the February 22, 1883 edition of the Signs of the Times an advertisement appeared on page 96 about Conybeare and Howson's book. Ellen White endorsed this book with the following comment: "The Life of St. Paul by Conybeare and Howson, I regard as a book of great merit, and one of rare usefulness to the earnest student of the New Testament history."

This study will compare two chapters in each book: chapters 14 (pp. 382-395) and 16 (pp. 427-440) in Conybeare and Howson's The Life and Epistles of St. Paul, and chapters 13 (pp. 128-140) and 14 (pp. 140-149) in White's Sketches From the Life of Paul. The similarities in thought and wording are obvious between these two books. Sometimes Ellen White used or borrowed similar thoughts by using key words and expressions from Conybeare and Howson's book and then paraphrased their thoughts; other times she borrowed directly from them changing only a few words in some sentences. The literary borrowing was almost entirely limited to historical information and backgrounds, and was often rearranged by White to fit her thought and chapter outline. Whereas Conybeare and Howson give very little spiritual application of and commentary on the events Paul encountered, White attends to the spiritual lessons to be gained from these events and borrows little from Conybeare and Howson when it comes to the spiritual applications of the stories and events from the life of Paul.

In two letters to L.E. Froom (January 8, 1928 and December 13, 1934), now found in Selected Messages, book 3, W. C. White shared how her mother used some of the historical materials she found in other books:

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.

Another purpose served by the reading of history and the Life of Our Lord 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.

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. —Selected Messages 3:459, 460.

In some of the historical matters such as are brought out in Patriarchs and Prophets, and in Acts of the Apostles and in Great Controversy, the main outlines were made very

clear and plain to her, and when she came to write up these topics, she was left to study the Bible and history to get dates and geographical relations and to perfect her description of details. —Selected Messages 3:462.

In the following pages, one will find two parallel columns placing side by side many paragraphs or sentences from the chapters studied in these two books. Words underlined represent direct wording from authors used by White.5

Ellen G. White Sketches from the Life of Paul

W.J. Conybeare and J.S. Howson The Life and Epistles of St. Paul

The Jews, now widely dispersed in all civilized lands, were generally expecting the speedy advent of the Messiah. In their visits to Jerusalem at the annual feasts, many had gone out to the banks of the Jordan to listen to the preaching of John the Baptist. From him they had heard the proclamation of Christ as the Promised One, and on their return home they had carried the tidings to all parts of the world. (129)

Many Jews from other countries received from the Baptist their knowledge of the Messiah, and carried with them this knowledge on their return from Palestine.... But in a position intermediate between this deluded party and those who were travelling as teachers of the full and perfect gospel there were doubtless many among the floating Jewish population of the empire whose knowledge of Christ extended only to that which had been preached on the banks of the Jordan. (385-386)

On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos, had been disciples of John the Baptist, and like him had gained an imperfect knowledge of the life and mission of Christ. (129)

Apollos, along with twelve others who are soon afterward mentioned at Ephesus, was acquainted with Christianity only so far as it had been made known by John the Baptist. (385)

The city was famed for the worship of the goddess Diana and the practice of magic. (134)

This city was renowned throughout the world for the worship of Diana and the practice of magic. (392)

Here was the great temple of Diana, which was regarded by the ancients as one of the wonders of the world. Its vast extent and surpassing magnificence made it the pride, not only of the city, but of the nation. Kings and princes had enriched it by their donations. The Ephesians vied with one another in adding to its splendor, and it was made the treasure-house for a large share of the wealth of Western Asia. (134)

This was the temple of Artemis or Diana, which glittered in brilliant beauty at the head of the harbor, and was reckoned by the ancients as one of the wonders of the world....The national pride in the sanctuary was so great that when Alexander offered the spoils of his Eastern campaign if he might inscribe his name on the building, the honor was declined. The Ephesians never ceased to embellish the shrine of their goddess, continually adding new decorations and subsidiary buildings, with statues and pictures by the most famous artists. (429-430)

The idol enshrined in this sumptuous edifice was a rude, uncouth image, declared by tradition to have fallen from the sky. (134)

If the temple of Diana at Ephesus was magnificent, the image enshrined within the sumptuous enclosure was primitive and rude. (431)

Upon it were inscribed mystic characters and symbols, which were believed to possess great power. When pronounced, they were said to accomplish wonders. When written, they were treasured as a potent charm to guard their possessor from robbers, from disease, and even from death. Numerous and

Eustathius says that the mysterious symbols called 'Ephesian Letters' were engraved on the crown, the girdle, and the feet of the goddess.... When pronounced they were regarded as a charm, and were directed to be used especially by those who were in the power of evil spirits. When written they

5 Color added—red for verbatim, blue for paraphrase, and green for Scripture.

costly books were written by the Ephesians to explain the meaning and use of these symbols. (134-135)

were carried about as amulets.... The study of these symbols was an elaborate science, and books, both numerous and costly, were compiled by its professors. (392)

As Paul was brought in direct contact with the idolatrous inhabitants of Ephesus, the power of God was strikingly displayed through him. The apostles were not always able to work miracles at will. The Lord granted his servants this special power as the progress of his cause or the honor of his name required. Like Moses and Aaron at the court of Pharaoh, the apostle had now to maintain the truth against the lying wonders of the magicians; hence the miracles he wrought were of a different character from those which he had heretofore performed. As the hem of Christ's garment had communicated healing power to her who sought relief by the touch of faith, so on this occasion, garments were made the means of cure to all that believed; "diseases departed from them, and evil spirits went out of them." Yet these miracles gave no encouragement to blind superstition. When Jesus felt the touch of the suffering woman, he exclaimed, "Virtue is gone out of me." [Luke 8:46, italics hers] So the scripture declares that the Lord wrought miracles by the hand of Paul, and that the name of the Lord Jesus was magnified, and not the name of Paul. [Acts 19:11, 17] (135)

This statement throws some light on the peculiar character of the miracles wrought by Paul at Ephesus. We are not to suppose that the apostles were always able to work miracles at will. An influx of supernatural power was given to them at the time and according to the circumstances that required it. And the character of the miracles was not always the same. They were accommodated to the peculiar forms of sin, superstition, and ignorance they were required to oppose. Here, at Ephesus, Paul was in the face of magicians, like Moses and Aaron before Pharaoh; and it is distinctly said that his miracles were 'not ordinary wonders,' from which we may infer that they were different from those which he usually performed .... A miracle which has a closer reference to our present subject is that in which the hem of Christ's garment was made effectual to the healing of a poor sufferer and the conviction of the bystanders. So on this occasion garments were made the means of communicating a healing power to those who were at a distance, whether they were possessed with evil spirits or afflicted with ordinary diseases. Yet was this no encouragement to blind superstition. When the suffering woman was healed by touching the hem of the garment, the Saviour turned round and said, 'Virtue is gone out of me.' [Luke 8:46, italics theirs] And here at Ephesus we are reminded that it was God who 'wrought miracles by the hands of Paul' (v. 11), and that 'the name,' not of Paul, but 'of the Lord Jesus, was magnified' (v. 17). (393)

Sorcery had been prohibited in the Mosaic law,* on pain of death, yet from time to time it had been secretly practiced by apostate Jews. At the time of Paul's visit to Ephesus, there were in the city certain Jewish exorcists, who, seeing the wonders wrought by him, claimed to possess equal power. Believing that the name of Jesus acted as a charm, they determined to cast out evil spirits by the same means which the apostle had employed. (136)

*LP is more specific.

The stern severity with which sorcery was forbidden in the Old Testament attests the early tendency of the Israelites to such practices.... This passage in Paul's latest letter [2 Tim. 3:13] had probably reference to that very city in which we see him now brought into oppositions with Jewish sorcerers. These men, believing that the name of Jesus acted as a charm, and recognizing the apostle as a Jew like themselves, attempted his method of casting out evil spirits. (393-394)

An attempt was made by seven brothers, the sons of one Sceva, a Jewish priest. Finding a man possessed with a demon, they addressed him, "We adjure thee by Jesus, whom Paul preacheth." But the evil spirit

One specific instance is recorded which produced disastrous consequences to those who made the attempt, and led to wide results among the general population. In the number of those who attempted to cast out evil spirits by the

answered with scorn, "Jesus I know, and Paul I know; but who are ye?" and the one possessed sprang on them with frantic violence, and beat and bruised them, so that they fled out of the house, naked and wounded. [Acts 19:15, 16] (136)

'name of Jesus' were seven brothers, sons of Sceva, who is called a high priest... But the demons, who were subject to Jesus, and by his will subject to those who preached his gospel, treated with scorn those who used his Name without being converted to his truth. 'Jesus I know, and Paul I know; but who are ye?' was the answer of the evil spirit. And straightway the man who was possessed sprang upon them with frantic violence, so that they were utterly discomfited, and 'fled out of the house naked and wounded.'" (394)

The discomfiture and humiliation of those who had profaned the name of Jesus, soon became known throughout Ephesus, by Jews and Gentiles. Unmistakable proof had been given of the sacredness of that name, and the peril which they incurred who should invoke it while they had no faith in Christ's divine mission. Terror seized the minds of many, and the work of the gospel was regarded by all with awe and reverence. Facts which had previously been concealed were now brought to light. In accepting Christianity, some of the brethren had not fully renounced their heathen superstitions. The practice of magic was still to some extent continued among them. Convinced of their error by the events which had recently occurred, they came and made a full confession to Paul, and publicly acknowledged their secret arts to be deceptive and Satanic. (136-137)

This fearful result of the profane use of that holy Name which was proclaimed by the apostles of all men soon became notorious, both among the Greeks and the Jews. Consternation and alarm took possession of the minds of many, and in proportion to this alarm the name of the Lord Jesus began to be reverenced and honored. Even among those who had given their faith to Paul's teaching, some appear to have retained their attachment to the practice of magical arts. Their conscience was moved by what had recently occurred, and they came and made a full confession to the apostle, and publicly acknowledged and forsook their deeds of darkness. (394)

Many sorcerers also abjured the practice of magic, and received Christ as their Saviour. They brought together the costly books containing the mysterious "Ephesian letters," and the secrets of their art, and burned them in the presence of all the people. When the books had been consumed, they proceeded to reckon up the value of the sacrifice. It was estimated at fifty thousand pieces of silver, equal to about ten thousand dollars. (137)

The fear and conviction seem to have extended beyond those who made a profession of Christianity. A large number of the sorcerers themselves openly renounced the practice which had been so signally condemned by a higher power, and they brought together the books that contained the mystic formularies and burnt them before all the people. When the volumes were consumed they proceeded to reckon up the price at which these manuals of enchantment would be valued.... Hence we must not be surprised that the whole cost thus sacrificed and surrendered amounted to as much as two thousand pounds of English money. (394-395)

The month of May was specially devoted to the worship of the goddess of Ephesus. The universal honor in which this deity was held, the magnificence of her temple and her worship, attracted an immense concourse of people from all parts of the province of Asia. Throughout the entire month the festivities were conducted with the utmost pomp and

The whole month of May was consecrated to the glory of the goddess.... The Artemisian festival was not simply an Ephesian ceremony, but was fostered by the sympathy and enthusiasm of all the surrounding neighborhood ... so this gathering was called 'the common meeting of Asia.' ... [They enjoyed] the various amusements which made the days and nights of

splendor. ... The officers chosen to conduct this grand celebration were the men of highest distinction in the chief cities of Asia. They were also persons of vast wealth, for in return for the honor of their position, they were expected to defray the entire expense of the occasion. The whole city was a scene of brilliant display and wild revelry. Imposing processions swept to the grand temple. The air rung with sounds of joy. The people gave themselves up to feasting, drunkenness, and the vilest debauchery. (141)

May one long scene of revelry. ... About the time of the vernal equinox each of the principal towns within the district called Asia chose one of its wealthiest citizens, and from the whole number thus returned then were finally selected to discharge the duty of asiarchs. ... Receiving no emolument from their office, but being required rather to extend large sums for the amusement of the people and their own credit, they were necessarily persons of wealth. (435)

It had long been customary among heathen nations to make use of small images or shrines to represent their favorite objects of worship. Portable statues were modeled after the great image of Diana, and were widely circulated in the countries along the shores of the Mediterranean. Models of the temple which enshrined the idol were also eagerly sought. Both were regarded as objects of worship, and were carried at the head of processions, and on journeys and military expeditions. An extensive and profitable business had grown up at Ephesus from the manufacture and sale of these shrines and images. (142)

One of the idolatrous customs of the ancient world was the use of portable images or shrines, which were little models of the more celebrated objects of devotion. They were carried in processions, on journeys and military expeditions, and sometimes set up as household gods in private houses. ... From the expression used by Luke, it is evident that an extensive and lucrative trade grew up at Ephesus from the manufacture and sale of these shrines. Few of those who came to Ephesus would willingly go away without a memorial of the goddess and a model of her temple; and from the wide circulation of these works of art over the shores of the Mediterranean and far into the interior it might be said, with little exaggeration, that her worship was recognized by the 'whole world'. [Acts 19:27] (431-432)

Those who were interested in this branch of industry found their gains diminishing. All united in attributing the unwelcome change to Paul's labors. Demetrius, a manufacturer of silver shrines, called together the workmen of his craft, and by a violent appeal endeavored to stir up their indignation against Paul. (142)

Doubtless, those who employed themselves in making the portable shrines of Diana expected to drive a brisk trade at such a time, and when they found that the sale of these objects of superstition was seriously diminished, and that the preaching of Paul was the cause of their merchandise being depreciated.... A certain Demetrius, a master-manufacturer in the craft, summoned together the workmen, ... and addressed to them an inflammatory speech. (436)

He represented that their traffic was endangered, and pointed out the great loss which they would sustain if the apostle were allowed to turn the people away from their ancient worship. He then appealed to their ruling superstition.... (142)

Demetrius appealed first to the interest of his hearers, and then to their fanaticism. He told them that their gains were in danger of being lost, and , besides this, that 'the temple of the great goddess Diana'... was in danger of being despised.... (437)

This speech acted as fire to the stubble. The excited passions of the people were roused, and burst forth in the cry, "Great is Diana of the Ephesians!" (143)

Such a speech could not be lost when thrown like fire on such inflammatory materials. The infuriated feeling of the crowd of assembled artisans broke out at once into a cry in honor of the divine patron of their city and their craft - 'Great is Diana of the Ephesians!' (437)

A report of the speech of Demetrius was rapidly circulated. The uproar was terrific. The whole city seemed in commotion. An immense

The excitement among this important and influential class of operatives was not long in spreading through the whole city. The infection

crowd soon collected, and a rush was made to the workshop of Aquila, in the Jewish quarters, with the object of securing Paul. In their insane rage they were ready to tear him in pieces. But the apostle was not to be found. His brethren, receiving an intimation of the danger, had hurried him from the place. Angels of God were sent to guard the faithful apostle.* His time to die a martyr's death had not yet come. Failing to find the object of their wrath, the mob seized two of his companions, Gaius and Aristarchus, and with them hurried on to the theater. (143) *LP uniquely mentions the "Jewish quarters" and the guarding angels.

seized upon the crowds of citizens and strangers, and a general rush was made to the theatre, the most obvious place of assembly. On their way they seem to have been foiled in the attempt to lay hold of the person of Paul, though they hurried with them into the theatre two of the companions of his travels, Gaius and Aristarchus, whose home was in Macedonia. (437) ["And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre." Acts 19:29.]

Several of the most honorable and influential among the magistrates sent him an earnest request not to venture into a situation of so great peril. (144)

Some of the asiarchs ... sent an urgent message to him to prevent him from venturing into the scene of disorder and danger. (437-438)

The tumult at the theater was continually increasing. "Some cried one thing, and some another; and the more part knew not wherefore they had come together." From the fact that Paul and some of his companions were of Hebrew extraction, the Jews felt that odium was cast upon them, and that their own safety might be endangered. (144)

It was indeed a scene of confusion, and never perhaps was the character of a mob more simply and graphically expressed than when it is said that 'the majority knew not why they were come together' (v. 32). At length an attempt was made to bring the expression of some articulate words before the assembly. This attempt came from the Jews, who seem to have been afraid lest they should be implicated in the odium which had fallen on the Christians. (438)

He [the recorder of the city] bade them consider that Paul and his companions had not profaned the temple of Diana, nor outraged the feelings of any by reviling the goddess. He then skillfully turned the subject, and reproved the course of Demetrius ... He closed by warning them that such an uproar, raised without apparent cause, might subject the city of Ephesus to the censure of the Romans, thus causing a restriction of her present liberty, and intimating that there must not be a repetition of the scene. Having by this speech completely tranquilized the disturbed elements, the recorder dismissed the assembly. (145-146)

Then he [town-clerk] bids them remember that Paul and his companions had not been guilty of approaching or profaning the temple, or of outraging the feelings of the Ephesians by calumnious expressions against the goddess. And then he turns from the general subject to the case of Demetrius.... And, reserving the most efficacious argument to the last, he reminded them that such an uproar exposed the city to the displeasure of the Romans; for, however great were the liberties allowed to an ancient and loyal city, it was well known to the whole population that a tumultuous meeting which endangered the public peace would never be tolerated. So, having rapidly brought his arguments to a climax, he tranquilized the whole multitude and pronounced the technical words which declared the assembly dispersed. (438-439)

His [Paul's] heart was filled with gratitude to God that his life had been preserved, and that Christianity had not been brought into disrepute by the tumult at Ephesus. (146)

With gratitude to that heavenly Master who had watched over his life and his works .... (439)

God had raised up a great magistrate to vindicate his apostle, and hold the tumultuous mob in check. (146)

Thus, God used the eloquence of a Greek magistrate to protect his servant, as before he had used the right of Roman citizenship and the calm justice of a Roman governor. (439)

A few notes of analysis and conclusion.

In this parallel study of Ellen White's Sketches from the Life of Paul and Conybeare and Howson's Life and Epistles of St. Paul we find evidences that Ellen White did get some materials from these two authors. However, we must recognize that her borrowing was not done in a mindless manner. She borrowed geographical, archaeological and historical information to supplement her thoughts and descriptions of the events she was describing. Sometimes she loosely paraphrased what she borrowed, other times the paraphrases are more substantial, still sometimes the passages borrowed are almost word for word, or following the same line of thought.6 Yet, it also seems evident that she borrowed what she needed and left out what did not fit her thought. One drawback of this comparative study is the fact that long sections of Ellen White's chapters are not mentioned because there is no parallel with Conybeare and Howson. Furthermore, one should note that Ellen White often rearranged Conybeare and Howson's outline and thoughts, she took materials from different pages or chapters and lined them up in her own way. Most students doing research today do not take the time to rework someone's thoughts and outline to that extent. This study shows that Ellen White knew what she was borrowing and did not borrow material mindlessly, simply to fill a page. She interacted with the material which to me indicates she was not plagiarizing.7

12. Was there ever a lawsuit filed against Ellen White for Sketches from the Life of Paul?

In 1919, D. M. Canright charged that Conybeare and Howson had threatened lawsuit against Ellen White. As noted above, Conybeare and Howson's book was not under copyright in the United States since it was published in England before July 1, 1891. The Thomas Y. Crowell Company of New York, a US publisher of Conybeare's book that was publishing the book without needing to get permission, wrote in 1924:

We publish Conybeare's Life and Epistles of the Apostle Paul but this is not a copyrighted book and we would have no legal grounds for action against your book and we do not think that we have ever raised any objection or made any claim such as you speak of.—Nichol, p. 456.

Had it been written after 1891, copyright protection still did not cover a "derivative work," the most Sketches from the Life of Paul could qualify to be called. According to the 1919 Bible Conference Minutes, A. G. Daniells did mention the lawsuit story as if it were a fact. It is likely that he read Canright's book and thought the myth was factual. Yet Canright's book offered no proof of the charge, and there was no possibility that it could have been true (Nichol, p. 438).8

6 Ellen White borrows some of their language to tell the same Biblical story in more colorful language. 7 http://www.andrews.edu/~fortind/EGWWhite-Conybeare.htm. 8 http://www.pickle-publishing.com/papers/jeremiah-films/response-to-video-103.htm.