Not “degrees of revelation”

Other people believe that the authority of the prophetic writings varies ac-cording to the source behind the information communicated. For example, in 1883 Uriah Smith was convinced that, in regard to Ellen White’s writings, he had to “discriminate between ‘testimony’ and ‘visions,’ “ ^{11 U[riah] Smith to [D. M.] Canright, August 7, 1883.} attributing to her visions a higher level of authority and trustworthiness than to her testimonies.UEGW 57.3

In 1980, Desmond Ford proposed a theory that distinguished between “degrees of revelation” and “degrees of inspiration.” Thus Ellen White’s writings were less reliable in their very nature than the Scriptures. He stated,UEGW 57.4

Because God’s attention to matters is proportionate to their importance, He has exercised more miraculous superintendence over Scripture than over the writings of Ellen G. White. This is not to speak of degrees of inspiration, but rather degrees of revelation. God’s work is ever perfect for its purpose—but that purpose is His not ours. ^{12 Ford, Daniel 8:14, 377.}UEGW 57.5

Though it may not be his intention in this statement, Ford undermines the trustworthiness not only of Ellen White’s writings but even some canonical writings. If there are indeed “degrees of revelation,” then one might conclude that the apocalyptic books of the Bible (such as Ezekiel, Daniel, and Revelation), based on prophetic visions and dreams, should be seen as more reliable than the historical ones (such as 1 and 2 Samuel, 1 and 2 Kings, and 1 and 2 Chronicles), which were based to a large extent on historical research. By accepting such a theory, there would be the temptation to suggest another artificial canon within the canon.UEGW 58.1

By studying the New Testament use of the Old Testament, ^{13 E.g., F. F. Bruce, New Testament Development of Old Testament Themes (Grand Rapids, MI: Eerdmans, 1968); Walter C. Kaiser Jr., The Uses of the Old Testament in the New (Chicago: Moody Press, 1985); G. K. Beale and D. A. Carson, eds., Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI: Baker Academics, 2007); G. K. Beale, Handbook on the New Testament Use of the Old Testament: Exegesis and Interpretation (Grand Rapids, MI: Baker Academics, 2012).} one sees no distinction between “more reliable” or “less reliable” passages based on “degrees of revelation.” In fact, many of the Old Testament themes in the Revelation of John are from the nonapocalyptic, historical writings (e.g., Rev. 2:14 from Num. 31:16; Rev. 2:20 from 1 Kings 16:31 and 2 Kings 9:22; Rev. 7:4-8 alludes to the tribes of ancient Israel; Rev. 16:2-11 echoes Exod. 7:14-25; 9:8-11; and 10:21-23; etc.). We should recognize that the inspired writings are trustworthy, whether derived from supernatural revelations (like the Revelation of John) or from historical research (like the Gospel of Luke). Biblically, all prophetic writings were produced by men and women “moved by the Holy Spirit” (2 Pet. 1:19-21), and the same principle also applies to the writings of Ellen White.UEGW 58.2