Twin Roles

Because she firmly believed that God was using her as His last-day messenger, she saw herself as having twin roles: To the general public, an evangel of appeal and warning, and to the Adventists, a counselor-teacher. ^{28See p. 113 regarding the magazine articles (primarily the Signs of the Times) that she prepared for the general public.}MOL 172.9

Realizing the distinct difference in this dual responsibility, she emphatically declared that her writings were not to be used as doctrinal authority for the general public: “The first number of the Testimonies ever published contains a warning against the injudicious use of the light which is thus given to God’s people. I stated that some had taken an unwise course; when they had talked their faith to unbelievers, and the proof had been asked for, they had read from my writings, instead of going to the Bible for proof. It was shown me that this course was inconsistent and would prejudice unbelievers against the truth. The Testimonies can have no weight with those who know nothing of their spirit. They should not be referred to in such cases.” ^{29Testimonies for the Church 5:669; also The Review and Herald, August 22, 1893.}MOL 173.1

But to church members, it was different. Knowing that her writings were in harmony with the Bible and that God had given her special light for Adventists with a distinctive last-day assignment, she urged church members to accept her writings as truth from God: “As the end draws near and the work of giving the last warning to the world extends, it becomes more important for those who accept present truth to have a clear understanding of the nature and influence of the Testimonies, which God in His providence has linked with the work of the third angel’s message from its very rise.” ^{30Testimonies for the Church 5:654. “Through His Holy Spirit the voice of God has come to us continually in warning and instruction, to confirm the faith of the believers in the Spirit of prophecy. Repeatedly the word has come, Write the things that I have given you to confirm the faith of my people in the position they have taken.... The instruction that was given in the early days of the message is to be held as safe instruction to follow in these its closing days. Those who are indifferent to this light and instruction must not expect to escape the snares which we have been plainly told will cause the rejecters of light to stumble, and fall, and be snared, and be taken.” The Review and Herald, July 18, 1907, p. 8.}MOL 173.2

Ellen White made it clear that she did not receive a specific vision for each testimony. Some people were taking the position that if she did not have a special vision for each individual case, her warnings or reproof “should have no more weight than counsels and warnings from other sources.” ^{31Testimonies for the Church 5:683.}MOL 173.3

She then used Paul’s experience as an analogy. Even as Paul did not have a special vision before writing his first letter to the Corinthians but received background information from the household of Chloe (1 Corinthians 1:11), so she had been moved to write out general principles that would be appropriate for the special need of the moment. The Corinthians did not take Paul’s letter less seriously because he revealed the source of his concern. They knew that the apostle was speaking the truth about their condition, and they listened carefully to his admonitions. So, in her experience, “God has shown me that a certain course, if followed, or certain traits of character, if indulged, would produce certain results. He has thus been training and disciplining me in order that I might see the dangers which threaten souls, and instruct and warn His people, line upon line ... that they might not be ignorant of Satan’s devices, and might escape his snares.... Shall I hold my peace because each individual case has not been pointed out to me in direct vision?” ^{32Testimonies for the Church 5:686, 687.}MOL 173.4

From her earliest visions to her death, Ellen White knew the Source of her insights. “I saw” was a very frequent phrase as she spoke to church members. Other expressions that emphasized her sense of authority and mission include, “I am talking of what I know“: ^{33Australian Union Conference Record, July 28, 1899, p. 8.} “from the instruction that the Lord has given me, ... If ever the Lord has spoken to me.” ^{34The General Conference Bulletin, June 3, 1909, p. 292.}MOL 173.5

Though she wanted her readers to “hear” the voice of God through her writings, she clearly taught that God did not dictate each word. She believed that her words were not God’s words (even as the words of Biblical authors were not); she conveyed God’s thoughts with the best words she could employ. ^{35See pp. 16, 120, 173, 375, 376, 421 for a discussion on the difference between verbal and thought inspiration; see Selected Messages 1:15-26.}MOL 173.6

In 1867 she wrote the following within an article involving appropriate female attire when in public, at a time when long, flowing dresses were in fashion: “Although I am as dependent upon the Spirit of the Lord in writing my views as I am in receiving them, yet the words I employ in describing what I have seen are my own, unless they be those spoken to me by an angel, which I always enclose in marks of quotation.” ^{36The Review and Herald, October 8, 1867, p. 260.} Here she is making a distinction between exact words divinely spoken and her words used in conveying the message of the vision. The distinction is between divine words and her words, not between her words and the words of other human beings that she, at times, used in bringing precision and historical color to her writings.MOL 173.7

Ellen White appealed to the reader’s common sense even as we must use common sense when studying the Bible. Principles do not change; but policies and applications of principles to a particular time and place may change due to changing times and circumstances. ^{37“Regarding the testimonies, nothing is ignored; nothing is cast aside; but time and place must be considered. Nothing must be done untimely.” Selected Messages 1:57. See pp. 395-397.}MOL 174.1

Common sense is needed when discerning the difference between the common and the sacred. A classic example of confusing the common and the sacred occurred in 1909. A church member believed Mrs. White was in error when she stated in a letter that the Paradise Valley Sanitarium had forty rooms when it had only thirty-eight. To help those confused, she explained:MOL 174.2

“The information given concerning the number of rooms in the Paradise Valley Sanitarium was given, not as a revelation from the Lord, but simply as a human opinion. There has never been revealed to me the exact number of rooms in any of our sanitariums; and the knowledge I have obtained of such things I have gained by inquiring of those who were supposed to know. In my words, when speaking upon these common subjects, there is nothing to lead minds to believe that I receive my knowledge in a vision from the Lord and am stating it as such.... For one to mix the sacred with the common is a great mistake....MOL 174.3

“There are times when common things must be stated, common thoughts must occupy the mind, common letters must be written and information given that has passed from one to another of the workers. Such words, such information, are not given under the special inspiration of the Spirit of God. Questions are asked at times that are not upon religious subjects at all, and these questions must be answered. We converse about houses and lands, trades to be made, and locations for our institutions, their advantages and disadvantages. I receive letters asking for advice on many strange subjects, and I advise according to the light that has been given me.” ^{38Selected Messages 1:38, 39.}MOL 174.4