Dear William I hope all is well with you. If you remember in my last letter, I mentioned that I was taking a look However, that is not why I have written today. I feel so disillusioned, there is so much evidence on both sides of the The reason I have written today is to ask you to be truthful with me It particularly bothers me that Ellen Whites name is in any way

connected with SDA baptism vows.

You raise an interesting question here. I have before me the latest edition of the Seventh-day Adventist Church Manual (1995), just to see whether there has been any recent change on this. There has not. Ellen G. White's name does not appear anywhere in the baptismal vows. This has been so for as long as I can remember, and I am confident it has in fact always been this way.

Here is the full text of the particular baptismal vow (administered in the form of a question) which touches on this point:

"Do you accept the biblical teaching of spiritual gifts and believe that the spirit of prophecy is one of the identifying marks of the remnant church?"

These are matters on which the Bible speaks. It tells us that the Holy Spirit gives gifts to people for the upbuilding of the church as the body of Christ. These gifts were to continue down through the ages, "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph. 4:13). That is, the gifts were not just for apostolic times, but for the benefit of the church until Jesus comes. This is the doctrine of spiritual gifts in a nutshell. The vow goes on to speak of one of the gifts, prophecy, as also not terminating with the apostles but rather being promised to the church especially at the end of time. The "spirit of prophecy" is the Holy Spirit in one of His roles, that of bringing the gift of prophecy to His church. Though our "jargon" may sometimes blur the point, the "spirit of prophecy" is not any one person, Ellen G. White included. We believe that her ministry was a manifestation of the Spirit of prophecy's working (i.e., the Holy Spirit doing this aspect of His work), but by no means is Ellen G. White the same thing as the Spirit of prophecy!

So, when we ask in the baptismal vow, "Do you . . . believe that the gift of prophecy is one of the identifying marks of the remnant church?", we are asking only whether one accepts what the Bible says about this. The specific texts which say these things are Revelation 12:17 and 19:10. Because of what you say in your next paragraph, it appears to me that you have studied this already, so I probably don't need to spend more time with it, though if you wish, I would be glad to share with you a more detailed examination of these and related texts.

Bottom line: we do not require a person to affirm a belief in Ellen G. White prior to baptism. (I will expand on this a little further on.)

I understand that you believe that The SDA church was raised up by God

after the 2300 days (years) and has the spirit of prophecy, and is the remnant church. I understand this, however my question is, does the SDA church openly accept anybody into their church, who openly do not believe that Ellen White had the prophetic gift?

Though Ellen G. White is not mentioned in the baptismal vows, you will find her mentioned in the listing of 27 Fundamental Beliefs of Seventh-day Adventists. This statement of our beliefs represents not a creed to whose wording every prospective and active member must give assent, but a broad and solid consensus among Seventh-day Adventists worldwide that the Bible teaches these things, with this meaning.

Amos 3:3 raises the question, "Can two walk together, unless they be agreed?" While the answer implicit in the question is "No," a more complete answer might be, "Well, perhaps, at least for a time, unless they are decidedly dissenting." Applied to the question of Ellen G. White, we might say that it is one thing not to know for certain about the validity of her gift, and it is quite another to conclude that it was no gift but a deception or a delusion. A person in the first instance may walk with those who believe, wouldn't you say? But why would a person in the second instance want to? And if he tried, wouldn't it only lead to dissension and disharmony?

I mean, if after a member has been baptized into your church, and then

later comes to the opinion that he no longer believes that Ellen White had the spiritual gift, there is no action taken against him. I believe this is the case, unless he is a paid worker (bearing in mind state laws etc)

One is not disfellowshiped because he disbelieves on this matter. He would properly be disfellowshiped for agitating his disbelief, causing strife in the church body and working at cross-purposes with the church's mission and outreach.

I suppose what I am getting at, is what do I do if I come to the

conclusion that Ellen white is a false prophet, or suffered from a medical condition? I am not trying to be rude, I am just trying to face up to reality. Others have said to me " we will worry about that when it happens" this does not satisfy me.

At the moment I can honestly tell you that I am 50/50.

One who comes to those conclusions may still remain a member of the church within the conditions I have just outlined. But realistically, most people who come to such conclusions (and proportionately, their numbers are not large) do wish to win others to their viewpoints. By spreading their ideas which are contrary to the body, they effectively distance themselves from fellowship of the believers, and the time comes when, either on their own initiative or on the initiative of the church, there must be formal recognition that those who are not agreed cannot walk together.

From what you say, I take it that you have not decided that Ellen G. White is a false prophet nor the victim of a malady which gave her such delusions. Rather, you are simply not yet convinced one way or the other. You have received instruction about the Bible's teaching on spiritual gifts (among other matters), and these, presumably, you believe. In other words, it is not any aspect of our understanding of Bible doctrine that troubles you. Further, you are acquainted with Seventh-day Adventist belief about Ellen G. White; you know, at least in broad outline, how we understand the Bible's expectation to have met an important fulfillment in her life and ministry. But you have not come to a settled conviction for yourself yet whether these Bible indicators do indeed find a focus in her gift. Below my signature I will share with you some information from church sources about what we may do in such cases.

I suppose because I have finally taken my stand on certain doctrines

(soul, hell, resurrection, once saved always saved, rapture before Jesus returns) this does not make the SDA church automatically correct by default.

Certainly not.

I feel lost, knowing that I will never agree with Christendom,

although there is still lots of good within their ranks. I would really struggle to find with whom I can worship God with.

I really hope that you can help me
Your friend
___________

I feel the anguish of your situation. I must tell you that I believe you will come through this dark experience into the light on the other side. Let me suggest two courses of action.

1) Do not make a god of your doubts, but walk in the light you have. In John 20:24-29 is the story that gave "Doubting Thomas" his designation. You remember it: Thomas had not been with the others when Jesus had first appeared to them. Their excitement over having seen Him alive only drove Thomas into deeper despair to where he eventually avowed his unbelief: "Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." He had set the bar pretty high, wouldn't you say?

A week later, Thomas was with the other believers (where he should have been in the first place!), when Jesus appeared to them again. In His mercy, Jesus offered Thomas the proof he desired, finishing his offer with "and be not faithless, but believing." Suddenly Thomas did not need the proofs he'd thought he had to have. The Bible does not indicate that he took Jesus up on the offer of physical proof (touching the scars). Rather, it records that Thomas gave the answer of faith: "My Lord and my God!"

Then Jesus gave Thomas what I believe is the gentlest rebuke in all of Scripture, beginning even by calling his troubled disciple by name: "Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." That is you and I, Shane. Jesus saw our need to exercise faith even without the kind of airtight proof that Thomas had required, and He pronounced a blessing on us when we give it to Him willingly.

I'm not advocating a mindless acceptance of anything just because someone else says it is so. In Jesus Christ we may quest for more understanding, firmer evidence, more solid assurance. But we do so from the perspective of faith in Him, in His having led us up to where we are now, and confident that He will not abandon us in the journey ahead. First John 1:7 says, "But if we walk in the light, as he is in the light, we have fellowship one with another." When we walk in the light, we walk with Jesus, don't we? That's where He is--in the light. And not only do we have that divine fellowship, but we have human fellowship, too, with others who are walking with Jesus in His light.

That can be your experience, Shane. But you must decide that you are going to walk with Jesus in His light. There may be shadows on either side, and even some shadows ahead, but walk with Jesus. Wherever He goes, light goes, and the shadows melt away in that light.

Someone said, "Believe your beliefs, and doubt your doubts." Too often we doubt our beliefs and believe our doubts. Again let me say that I am not recommending intellectual suicide, mindless assent. I'm only saying that as you focus your experience on the certainties to which Jesus has led you, you will move forward with Him in His light, and many of the doubts will be illuminated by the advancing light. But most importantly, you won't walk in darkness, nor will you walk alone.

2) My second point intends to address your doubts head-on. You are only "50/50" about Ellen G. White, and it troubles you. Then let us see whether we can settle some of those things. You wonder, for instance, whether her experience might have been the natural result of her childhood injury. I can give you a booklet by a neurologist who examines the medical evidence and says that Mrs. White's experience does not fit the classical symptoms of the maladies people have attributed to her. But I don't think that is what will ultimately settle your mind on the issue. So here is how I think you can do it:

Read Ellen White.

Perhaps that sounds too simple to be worth much, but I can assure you it is not. If you have not already done so, prayerfully read her book "Steps to Christ." It's only 13 short chapters, and by reading even only a chapter a day you could have it read in two weeks. There's even a chapter in it called "What To Do With Doubt." But read the chapters in sequence. Next read her classic on the life of Jesus, "The Desire of Ages," and see how your walk with the Savior is enriched. That book is actually the middle book of a series of five; the first four work through much of the Bible, and the fifth one, "The Great Controversy," carries the story of Christ's conflict with Satan down the ages since the end of Bible times. Whether you choose to read the other books in sequence or skip right to "The Great Controversy" first after "The Desire of Ages," that's up to you. But you will find these to be powerful, life-changing books. More than any pro-or-con argument about Mrs. White that you may read elsewhere, these books will tell you who she was and how valid is her ministry. And you'll be in a better position to judge for yourself whether her gift was genuine, a deception, or a delusion.

I promised you some more information on the relationship of belief in Ellen G. White to membership in the Seventh-day Adventist church, so I will put that below my signature.

Be of good courage, my brother. The night is darkest, they say, just before dawn. Walk with Jesus in His unfolding light. I'm praying for you.

--------
William Fagal, Director
Ellen G. White Estate Branch Office
Andrews University
Berrien Springs, MI 49104-1400 USA
Phone: 616 471-3209
FAX: 616 471-6166
Website: www.WhiteEstate.org or www.egwestate.andrews.edu
E-mail: egw@aubranch.egwestate.andrews.edu

I have copied this material from the White Estate book, "Notes and Papers Concerning Ellen G. White and the Spirit of Prophecy," pp. 284-288:

284

RELATION TO CHURCH FELLOWSHIP

By F. M. Wilcox

As we consider the subject of spiritual gifts and their manifestation in the church, the question naturally arises, Should faith in this doctrine be made a test of church fellowship?

Those seeking membership in the church should be carefully instructed in all the truths of the gospel. They should know, first of all, that Christ is their Saviour and that their sins have been washed away in the blood shed on Calvary. They should be taught that the test of faith and love is found in obedience to the divine requirements, but that the law of God can be expressed in the life only as it is written in the heart by the operation of the Spirit in the new covenant relationship. They should be instructed in the evidences of Christ's soon coming, and in the prophesies pointing out last-day world conditions and the special work to be done in the preparation of a people to stand in the day of the Lord.

Candidates for church membership should be taught to realize that they are not their own, but Christ's, and therefore they should honor Him in their bodies, His temples, by wearing proper attire, and providing such food and drink as make for strength and not for drunkenness; and that their lives and property should be placed upon the altar of sacrificial service for others as the Spirit shall indicate. They should be instructed in church organization and polity, in the historical development of this movement, in the doctrine of spiritual gifts, and especially the gift of the Spirit of Prophecy, which Heaven has used so largely in fostering the work of this movement. Particularly should they be taught that these gifts answer to the word of prophecy in their manifestation in the remnant church.

Inasmuch as the labors of Mrs. E. G. White have entered so largely into the development of the Second Advent Movement, candidates for church membership should be made acquainted with the divine ministry to which she was called, and the influence of her labors and writings through the years. Opportunity should be afforded them to read her published books. When this instruction has been given candidates, but little question ever will be raised as to faith in the doctrine of spiritual gifts being made a test of church fellowship.

If, as the result of this investigation, the one contemplating church membership arrives at settled convictions in opposition to this doctrine, he naturally will not wish to unite his interests with a church that holds it as a part of its religious faith. In any event he should be encouraged to wait until he has had time and opportunity for more mature study of the question.

The Rare Exception

If, on the other hand, while in full sympathy with his Adventist brethren regarding their faith and objectives and their church polity and organization, he still feels doubts over the doctrine of spiritual gifts and their exercise in the church, but has no opposition to the fullest and freest exercise of faith in these gifts on the part of his brethren, and to the free use of the instruction which has come to the church from the gift of prophecy, he need not necessarily be excluded from church membership.

285

Elder J. N. Andrews records the attitude of the church on this matter in these words:

In the reception of members into our churches, we desire on this subject to know two things: 1. That they believe the Bible doctrine of Spiritual gifts; 2. That they will candidly acquaint themselves with the visions of Sister White, which have ever held so prominent place in this work. We believe that every person standing thus and carrying out this purpose will be guided in the way of truth and righteousness. And those who occupy the ground, are never denied all the time they desire to decide in this matter.--Review and Herald, February 15, 1870.

Spiritual Gifts and Church Membership

Regarding this phase of the question, the messenger of the Lord, writing in 1862, gives this guiding counsel*:

In the last vision given at Battle Creek I was shown that an unwise course was taken at Marquette, Wisconsin in regard to the visions at the time of the organization of the church there. There were some in Marquette who were God's children, and yet doubted the visions. Others had no opposition, yet dared not take a decided stand in regard to them. Some were skeptical, and they had sufficient cause to make them so. The false visions and fanatical exercises, and the wretched fruits following, had an influence upon the cause in Wisconsin, to make minds jealous of everything bearing the name of visions. All these things should have been taken into consideration, and wisdom exercised. There should be no trial or labor with those who have never seen the individual having visions, and who have had no personal knowledge of the influence of the visions. Such should not be deprived of the benefits and privileges of the church, if their Christian course is otherwise correct, and they have formed a good Christian character.

Some, I was shown, could receive the published visions**, judging of the tree by its fruits. Others are like doubting Thomas; they cannot believe the published Testimonies, nor receive evidence through the testimony of others, but must see and have the experience for themselves. Such must not be set aside, but long patience and brotherly love should be exercised toward them until they find their position and become established for or against. If they fight against the visions, of which they have no knowledge; if they carry their opposition so far as to oppose that in which they have had no experience, and feel annoyed when those who believe that the visions are of God speak of them in meeting, and comfort themselves with the instruction given through vision, the church may know that they are not right.

God's people should not cringe and yield and give up their liberty to such disaffected ones. God has placed the gifts in the church that

"___________" *Note: Just at this time the loosely knit companies of Sabbath-keeping Adventists were moving into formal church organization. The question was: Should those who had been a recognized part of what was actually a church group be pushed aside as the group moved into church organization because these individuals were not entirely clear on the point of the visions?--ALW

**The "published visions" at this time consisted of two small books and a few pamphlets.

286

the church may be benefited by them; and when professed believers in the truth oppose these gifts, and fight against the visions, souls are in danger through their influence, and it is time then to labor with them, that the weak may not be led astray by their influence.--Testimonies, vol. 1, pp. 327-329.

Not a Hard and Fast Rule

I have been shown that some, especially in Iowa, make the visions a rule by which to measure all, and have taken a course which my husband and myself have never pursued. Some are unacquainted with me and my labors, and they are very skeptical of anything bearing the name of visions. This is all natural, and can be overcome only by experience. If persons are not settled in regard to the visions, they should not be crowded off. The course to pursue with such may be found in Testimony No. 8, pp. 328, 329 [quoted above], which I hope will be read by all.

Ministers should have compassion of some, making a difference; others save with fear, pulling them out of the fire. God's ministers should have wisdom to give to every one his portion of meat, and to make that difference with different persons which their cases require.

The course pursued with some in Iowa who are unacquainted with me has not been careful and consistent. Those who were, comparatively, strangers to the visions have been dealt with in the same manner as those who have had much light and experience in the visions. Some have been required to endorse the visions when they could not conscientiously do so, and in this way some honest souls have been driven to take positions against the visions and against the body which they never would have taken had their cases been managed with discretion and mercy.

Some of our brethren have had long experience in the truth and have for years been acquainted with me and with the influence of the visions. They have tested the truthfulness of these testimonies and asserted their belief in them. They have felt the powerful influence of the Spirit of God resting upon them to witness to the truthfulness of the visions. If such, when reproved through vision, rise up against them, and work secretly to injure our influence, they should be faithfully dealt with, for their influence is endangering those who lack experience. --Ibid., pp. 382, 383.

The Testimony of Early Leaders

In full harmony with the above are statements made by leading workers through the years, of which we give two here. James White testifies:

They [Seventh-day Adventists] believe in the perpetuity of spiritual gifts. They believe that the Spirit of Prophecy has rested upon Mrs. White, and that she is called to do a special work at this time, among this people. They do not, however, make a belief in this work a test of Christian fellowship. But, after men and women have had evidence that the work is of God, and then join hands with those who fight against it, our people claim the right to separate from such, that they may enjoy their sentiments in peace and quiet.--Review and Herald, June 13, 1871.

287

On this point, Elder J. N. Andrews writes:

We therefore do not test the world in any manner by these gifts. Nor do we in our intercourse with other religious bodies who are striving to walk in the fear of God, in any way make these a test of Christian character. Upon none of these persons do we urge these manifestations of the Spirit of God, nor test them by their teaching.

There is such a thing, however, as men having in the providence of God an opportunity to become acquainted with the special work of the Spirit of God, so that they shall acknowledge that their light is clear, convincing, and satisfactory. To such persons, we consider the gifts of the Spirit are clearly a test. Not only has God spoken, but they have had opportunity to ascertain that fact, and to know it for themselves. In all such cases, spiritual gifts are manifestly a test that cannot be disregarded except at the peril of eternal ruin.--Review and Herald, Feb. 15, 1870.

Disfellowshiping Members

Should the church disfellowship one who does not have faith in the work of Mrs. E. G. White?

This question is closely related to the preceding one, and the same principle applies. In the practice of the church it has not been customary to disfellowship one because he did not recognize the doctrine of spiritual gifts in the church, particularly the gift of prophecy as represented in the work of Mrs. White. However, if one should develop unbelief, and begin to oppose the position held by the church on the subject of spiritual gifts, the church has considered it necessary to labor for such members the same as they would in the cases of those who opposed any other doctrine held by the church. They have justly become subjects for labor, not because of their lack of faith in the Spirit of Prophecy, but because of their spirit of opposition to a cherished faith held by the church.

Ministers and Church Faith

A third question closely related to the two preceding ones is worthy of consideration in this connection: Is it consistent for a worker to continue his ministerial labors in the church if he does not believe in the work of Mrs. E. G. White?

It surely would be inconsistent. A belief in the doctrine of spiritual gifts has characterized the believers in this movement from their earliest days. The Spirit of Prophecy has been manifested in the church as one of these gifts. The exercise of this gift has had much to do in the shaping and molding of this movement. Under God it has been a very important factor in saving the church from disunion, in safeguarding it from great delusion in times of crisis, in quickening its missionary activities, and in deepening the spiritual consecration and devotion of the membership.

Closely identified as this gift has been with the history of this movement from its earliest days, it surely would be inconsistent for any minister

288

who discredits this experience to seek to represent the denomination in an official capacity. Not having faith in the gift which God has placed in the church, he would be unable to pass on to the church the spirit of the instruction coming to the church through that gift. It seems to us that a loss of faith on the part of a minister in this gift, even if it were unknown to his brethren, would lead him as an honest man to surrender his credentials and cease his labors in a representative relationship. His credentials are given him, not for the purpose of representing his own individual ideas, but to preach the gospel; and to preach that gospel, not as held by the Methodists, or Baptists, or Presbyterians, but as taught and believed by Seventh-day Adventists.

While a lack of faith in the subject of spiritual gifts might be excused in the rank and file of the membership, it cannot be justly condoned in the case of those chosen for responsible or official positions in the church. Leadership involves solemn responsibility, and the church has a right to demand that those chosen for positions of trust and influence should be examples to the flock, not alone in life and character, but also in religious faith. While, therefore, a member of the church should not be excluded from membership because of his ability to recognize clearly the doctrine of spiritual gifts and its application to the second advent movement, no one should be chosen or retained as a representative of the denomination, either as a minister or as a church or conference official, who does not believe the principles of faith taught by the Seventh-day Adventist Church. The denomination that issues to its accredited representatives ministerial credentials has a right to expect that in this relationship they will stand for the principles of the people who send them forth and who support them in their work.

Common Honesty

An article in the Washington Post enunciates this principle very clearly. The editor is speaking of common honesty in church relationship, and makes this very pertinent and sensible comment on this principle:

It is certainly not tyranny or persecution for the authorities of a religious body to require common honesty in the conduct of its ministers. No secular organization permits its agents to violate its rules and impair its strength. . . . No minister has a moral right to use the influence of his position in spreading dissension in the denomination whose commission he bears, and to whose creed he pledged fidelity as a condition precedent to his ordination. The world is wide. It has room enough for all creeds and all beliefs and their advocates. No man is compelled to belong to any church or to preach any doctrine. But an honest man, having been ordained to preach any particular doctrine, will step down and out, on his own motion, when he becomes convinced that the doctrine or creed is not true.--

The Testimony of Jesus, pp. 136-143. (A book by F. M. Wilcox) ------="NextPart_000_0006"01BE8089.42C90DE0--