Harbor Pilot

In 1863 Uriah Smith wrote his oft-quoted editorial, entitled, “Do We Discard the Bible by Endorsing the Visions?” He focused on the meaning of the Protestant principle, “The Bible and Bible Alone,” the same motto that James White presented in his October 16, 1855 editorial. He used the illustration of the ocean liner nearing port. The ship must stop for the harbor pilot to board, to insure a safe journey through the perilous waters nearing shore. His analogy was clear: “The gifts of the Spirit are given for our pilot through these perilous times, and wherever and in whomsoever we find genuine manifestations of these, we are bound to respect them, nor can we do otherwise without in so far rejecting the Word of God, which directs us to receive them. Who now stand upon the Bible, and the Bible alone?” ^{14The Review and Herald, January 13, 1863.}MOL 428.6

J. N. Loughborough was asked to write out some of his observations after witnessing Ellen White in “about fifty visions.” He reviewed two instances especially which demonstrated to all present that hidden information known to no one but those involved was fully revealed by Mrs. White: “Works of sin and darkness were reproved, and it seemed to us indeed like the work of the Lord.” ^{15The Review and Herald, December 25, 1866.}MOL 428.7

A significant editorial over Uriah Smith’s name appeared in 1868. The editor was responding to the charge that any clairvoyant could do what Ellen White did. Conceding that a clairvoyant might have ability to describe situations “one thousand miles away,” Smith said that Mrs. White’s visions had nothing in common with what clairvoyants claim to see in vision. Her “testimony is to reprove sin and correct wrong; and by their fruits, says the Saviour, we shall know them.... Nor have we yet to learn of the first instance in which a mesmerized subject, has brought to light hidden iniquity, and exposed sin and wrong.... This is just the difference between the two manifestations.... Ever bear in mind that the work of the visions is to correct error, restrain from sin, expose hidden evils, and tear self-deception from the sinner and the careless professor, and then say if you can that they are the work of mesmerism, or of demons.” ^{16The Review and Herald, September 29, 1868.}MOL 429.1

J. N. Andrews provided twenty points that have instructed the church since 1870 as to how Adventists understand their belief in “the doctrine of spiritual gifts, and particularly of the visions of Sister White.” In this article he raised the question of making a “test” of the “gift,” and made it plain that “the gifts of the Spirit pertain almost wholly to the household of faith. Men who have no acquaintance with them cannot be affected by them.”MOL 429.2

Further, he said, “We therefore do not test the world in any manner by these gifts.... Upon none of these persons do we urge these manifestations of the Spirit of God, nor test them by their teaching.”MOL 429.3

However, he believed that when men and women have the “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] we consider the gifts of the Spirit are clearly a test.”MOL 429.4

In reference to “the reception of members ... we desire ... 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 Sr. White.... And those who occupy this ground, are never denied all the time they desire to decide in this matter.” ^{17The Review and Herald, February 15, 1870.}MOL 429.5

The General Conference session, March, 1870, voted a strong affirmation of Ellen White. This meeting, held in Battle Creek where wild allegations against the Whites had been carefully investigated and thoroughly rejected, signaled a clear advance in recognizing her authoritative counsel. It spelled out some of the reasons why Mrs. White’s work had been wrongfully accused and why others would arise in the future attempting to diminish her authoritative voice.MOL 429.6

The list of “facts” included the admission of “worldliness and selfishness” that pervaded those who professed “to believe the Testimonies,” including a “licentious” and “deplorable case of depravity” in a particular minister. These leaders also acknowledged that, in spite of the warnings of the Testimonies against unacceptable policies in the publishing house, the house leaders continued “exactly the course against which they were warned, thereby contradicting their profession and wounding the cause.” They also recognized that “those who disregard these Testimonies, whether in private or public life, have shown themselves to be lamentably weak in judgment, and have wounded themselves and the cause by their unfaithfulness.”MOL 429.7

In their resolutions they voted, “That we will humble ourselves before God for these things, and endeavor to so walk in harmony with the teachings of the Spirit, as no longer to present such inconsistency in our lives, and to grieve God’s Spirit away from us.”MOL 429.8

Further, “That we recognize the wisdom of God in the ‘Testimonies to the Church,’ and that it is dangerous and destructive to disregard or neglect their instructions; and we confess our weakness and inability to carry on this sacred work to divine acceptance, without their aid.” ^{18The Review and Herald, March 22, 1870.}MOL 429.9