A Potential Problem Developing

But did not the option of being pastoral and practical set up church leaders for the potential charge of “cover-up”? By avoiding a clear, wholesome discussion of how revelation/inspiration works, did they not plant the time bomb that would burst within the Adventist Church in a future generation? When it is not made clear for generations that prophets do change with personal growth, that prophets do use other sources for bringing precision and force into their messages, rigid minds experience a terrifying awakening when the truth is brought forth. Assurance built on words and not the central message, begins to collapse.MOL 461.2

The “cover-up” charge has affected church members in two ways: (1) Some who were avid supporters of their prophet have been shocked to learn that Ellen White used other sources in her messages. They have been shaken because they did not understand the process of revelation/inspiration. (2) People who were not committed to the basic messages of Ellen White have used her “borrowing” as one more “reason” to disregard her authority. This attitude is also the result of a misunderstanding of the revelation/inspiration process. Whenever anyone thinks in either/or terms, many other subjects besides the process of inspiration will be misunderstood—the eventual awakening will be frightening. ^{38In responding to those who are troubled when they become aware that Ellen White used source material, Alden Thompson wrote: “An additional assumption is also evident that has deep roots in the minds of conservative believers: true prophets do not change. If, then, in a weak moment, one discovers both sources and change, disillusionment and the ‘cover-up’ argument almost inevitably follows. “The ‘cover-up’ argument is clearly the most difficult for conservative believers to handle. But I am convinced that [the experience of such believers] provides some of the best evidence as to why there has been a necessary and well-intentioned ‘cover-up’ or, put in another way, why Ellen White and her assistants gradually—even reluctantly—revealed the human methods by which the prophet operated. Full disclosure would have led some to conclude that God was ‘nonexistent in their program.’ “The Biblical precedent for a ‘cover-up’ was established by Christ Himself: ‘I have yet many things to say to you, but you cannot bear them now’ (John 16:12). Every parent and teacher can testify to the truth of that statement. Awareness and growth only can come gradually. For those who are inclined to think in stark either/or terms, any trace of humanity is enough to rob the Word of its divine credentials. In a community with just such inclinations, Ellen White emphasized that her message came from God, not man. To have done otherwise would have been a betrayal of her calling. “But as time went on, both she and the community came to the place where it was possible to understand more of the human element without denying the divine.” “The Imperfect Speech of Inspiration,” Spectrum, June 1982.}MOL 461.3

What, then, do we know about Ellen White’s use of literary sources?MOL 461.4

Mrs. White read more widely, and enriched her writings with choice thoughts from her reading, more extensively than many were aware of.MOL 461.5

For those who think in terms of verbal inspiration, “plagiarism” aims at the foundation of their confidence in inspired writings. For thought inspirationists, “plagiarism” is considered from other stand-points, such as intent, fair use, quality of selectivity, and ultimate originality of the author’s contribution.MOL 461.6

Mrs. White’s use of literary sources is evident in almost all of her books.MOL 461.7

Her literary sources enriched all phases of her writing, including historical and geographical details, theological concepts, and even insights into extra-Biblical matters such as activities of God, Satan, and the angels.MOL 461.8

By promoting books by D’Aubigné, and Conybeare and Howson, it is obvious that Ellen White did not attempt to conceal her use of literary sources.MOL 461.9