12 Questions about The Great Controversy and

Sketches from the Life of Paul

1. Did Ellen White get her concept for The Great Controversy Between Christ and Satan
from Millerite writer H. L. Hastings' The Great Controversy Between God and Man, which
was published in 1858, the same year she received her great controversy vision? (See
http://www.ellenwhite.org/rea/gc1.htm)
No. Ellen White tells us that the concept for the " great controversy" came from
visions which build a narrative from Isaiah 14; Ezekiel 28; Revelation 12; and
Genesis 3four passages never mentioned by H. L. Hastings.
The announcement regarding Spiritual Gifts, The Great Controversy Between Christ and His
Angels and Satan and His Angels in Review and Herald, J une 24, 1858 reads:
It is a sketch of her views of the great controversy between Christ and His Angels and the
Devil and his angels, from the fall of Satan until the controversy shall close at the end of the 1000
years of Rev. 20, by the destruction of sin and sinners out of the universe of God. It will contain
between two and three hundred pages.
Ellen White's very first sentence in recounting the "great controversy" vision reads:
The Lord has shown me that Satan was once an honored angel in heaven.
In 1863 and later in 1911, she wrote:
I was shown the Waldenses, and what they suffered for their religion. Again, I was shown
Martin Luther, whom God raised up to do a special work (1T 371, 372)
While writing the manuscript of "Great Controversy," I was often conscious of the presence
of the angels of God. And many times the scenes about which I was writing were presented to
me anew in visions of the night, so that they were fresh and vivid in my mind (E. G. White, Letter
56, 1911).
There is no evidence that James White had access to Hastings' book for his wife to
have read it before she had her " great controversy" vision at Lovett's Grove on
March 14, 1858.
Since Uriah Smith was the editor of the Review at this point and not J ames White, it is
therefore fairly certain that Uriah Smith, and not J ames White, wrote the unsigned book review
about Hastings' GC. And that being so, one must simply ask the questionwas J ames White in
town when the book arrived at the Review office?
Hastings' preface to his book contains the following dateline: "Rochester, N.Y., January,
1858."
When in J anuary was this? No one knows. The point is that Hastings' did not complete
his book until some time in J anuary, after which it was printed, then bound, then shipped from
Rochester, New York, to Battle Creek, Michigan.
In the February 18 issue, J ames said:
IT is our design to be at the Conference at Green Spring the 26th, and to meet in
Conference with the brethren at Gilboa, March 6th and 7th. We may spend three or four weeks in
Ohio. J AMES WHITE.
We'll assume that he was in Battle Creek when he submitted this notice for publication,
though that was not always the case when such notices were published.
Now if it reached Battle Creek before that last week of February, when J ames White departed
for Green Springs, Ohio, and if Uriah Smith showed it to him, then this allegation would have
some possibility of being true. Yet, the window of opportunity for J ames to see this book prior to
March 14, the date of the vision, is quite small. With such big "if's," this charge could never stand
up in a court of law as is. More evidence is necessary before a condemnation can be rendered.
Source: http://www.ellengwhite.info/great_controversy_myth.htm accessed 4/21/2008.
The similarity noted by Walter Rea (http://www.ellenwhite.org/rea/gc1.htm) comes
from a comparison of Hastings' Great Controversy (1858) with Ellen White's later
Patriarchs and Prophets (1890)not with her Spiritual Gifts volumes (1858, 1864)!
When we look for Rea's list of parallel phrases in her original writings (1SG and 4SG) on the
"great controversy," the parallels all but disappear (and notice that the parallels he cites are from
the additional section in the book entitled, "Church Not in Darkness.")
H. L. Hastings' Great Controversy (1858) E. G. White's Great Controversy (1858, 1864)
"gaze upon the Eden-like beauty" ("Church
Not in Darkness," page 10)
No similar phrase in Spiritual Gifts, vols. 1, 3,
and 4a.
"violence fills the earth" ("Church Not in
Darkness," page 10)
No similar phrase in Spiritual Gifts, vols. 1, 3,
and 4a; furthermore, the phrase, "And the earth was
filled with violence," comes from Gen. 6:11.
"To him is revealed the solemn fact that
earth's probation is limited" ("Church Not in
Darkness," page 11)

"The period of their probation was drawing near its
close. The unbelieving, scoffing inhabitants of the world
were to have a special sign of God's divine power"
(3SG 67).
Should the use of the concept of the close of
probation for two Millerites be a surprise?
"within the space of one hundred and twenty
years" ("Church Not in Darkness," page 11)
"Noah's efforts to reform his fellow men did not
succeed. But for more than one hundred years he
persevered in his efforts to turn men to repentance
and to God. Every blow struck upon the ark was
preaching to the people" (3SG 65).
"Moved with this 'fear' he seeks ... he
'prepared ..." ("Church Not in Darkness," page 11)
No similar phrase in Spiritual Gifts, vols. 1, 3,
and 4a; the Patriarchs and Prophets phrase, cited by
Rea, is from Heb. 11:7.
"the fruit of insensate and blind fanaticism ...
his fanatical preaching" ("Church Not in Darkness,"
page 12)
"Noah directed, he preached, he worked, while the
people looked on in amazement, and regarded him as
a fanatic" (3SG 65, 66).
"the monument of human pride and folly"
("Church Not in Darkness," page 14)
No similar phrase in Spiritual Gifts, vol. 1, 3,
and 4a.
If Ellen White is supposed to have gotten her ideas and wording for the great
controversy from Hastings, then should this not be reflected in her original writing on the
subject and not in a book she wrote 32 years later?
Dirk Anderson produces his own exhibit to bolster Walter Rea's faulty exhibit:
The following quotes are shown to illustrate how Mrs. White copied topics, themes,
structure, and even plagiarized a few direct quotes from Hastings without giving him credit.
Source: www.ellenwhiteexposed.com/myth7.htm accessed 4/21/2008.
Dirk's faulty conclusion seems to be based on Donald McAdam's overstatement:
The two volumes have the same title, the same theme, the same beginning and ending ...
The books are very similar, but a careful comparison does not support the idea that Ellen
White's book is based on Hastings'. The book may have stimulated her thinking, and
suggested many ideas, but she did not have it open before her when she wrote her volume:
she emphasizes some points he ignores and presents detail not found in his book.
Source: http://www.ellenwhite.org/rea/gc1.htm accessed 4/21/2008.
But "very similar" they are not. Ellen White spends the first three chapters of 1SG talking about (1)
the fall of Satan, (2) the angelic interest in the fall of man, and (3) the plan of salvation from heaven's
point of view. These are the core of the "great controversy" theme, and they are totally absent from
Hastings' GC, which focuses instead on God's controversy with humankind.
Note the examples Dirk cites to bolster their supposed similarity and my
comments below each example:
Chapter
title
in Spiritual
Gifts, vol. 1
Topic
Ellen Whites Spiritual Gifts, vol. 1
(1858)
H. L. Hastings Great Controversy
(1858)


2. The Fall of
Man
Adam and Eve
instructed by
God
I saw that the holy angels often
visited the garden, and
gave instruction to Adam and Eve
concerning their employment, and
also taught them concerning the
rebellion of Satan and his fall.(1SG
20)
We are taught that our first parents
received their instructions while in their
state of innocency, and even after their
transgression, directly from the divine
legislator himself.(GCGM 20)
Hastings Great Controversy skips The Fall of Satanand describes the divine legislator himselfspeaking with
Adam and Eve (see Gen. 3:8); It says nothing about the communication of the holy angelsor about the war between
angelic forces that is so central to Spiritual Gifts.
3. The Plan of
Salvation
Paradise lost
[Satan] had been shut out of
heaven, they out of Paradise.
(1SG 22)
. . . sin that turned paradise into a
desert.(GCGM 17)
This thought is not the same. Spiritual Gifts does not teach that sin turned paradise into a desert, but
rather that our first parents were shut . . . out of Paradise. Hastings Great Controversy says nothing
about Satans expulsion from heaven.
4. The First
Advent of
Christ
Angels
announce first
coming
They [angels] triumphantly heralded
the advent of the Son of God to a
fallen world to accomplish the work of
redemption(1SG 28)
. . . they [the angels] sang . . . This
was the Messiahs errand. . . . to
reconcile all things to God. (GCGM
80)
The singing of the angels, described by both authors, comes from Luke 2. The phrase reconcile all things to God,in
Hastings Great Controversy, is from Colossians 1:20. Notice that after just two dissimilar similarities,Dirk had to
skip over 60 pages of Hastings material to find more. When he did find more, he failed to recognize that much of the
similar language comes from biblical terminology adapted by both writers (see green text). He also failed to notice that,
unless they are descriptions from Scripture, Ellen Whites statements about angels have no counterpart in Hastings
book.

John the
Baptist
Multitudes left the busy
cities and villages, and
flocked to the wilderness
to hear the words of the
wonderful, singular
Prophet. J ohn laid the
axe at the root of the tree.
He reproved sin fearless
of consequences,
and prepared the way for
the Lamb of God.(1SG
30)
Multitudes heeded the proclamation, and were
baptized of J ohn in J ordan, confessing their sins . . . .
. . . a moral giant heralded the coming of the greater
Proclaimer of the divine will, and exhorted the nation to
repent, and by reformation, prepare for the
approaching manifestation of a mightier one . . . .
(GCGM 81)
Notice that, though each work uses biblical phrasing, they do so from different passages. And there followed him
great m mu ul l t ti i t tu ud de es s of people from Galilee, and from Decapolis, and from J erusalem, and from J udaea, and from
beyond J ordan(Matt. 4:25). And now also t th he e a ax xe e is l l a ai i d d unto t th he e r ro oo ot t o of f t th he e t tr re ee es: therefore every tree which
bringeth not forth good fruit is hewn down, and cast into the fire(Matt. 3:10; cf. Luke 3:9). But Herod the tetrarch,
being r re ep pr ro ov ve ed d by him for Herodias his brother Philips wife, and for all the evils which Herod had done(Luke
3:19). For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness,
P Pr re ep pa ar re e ye t th he e w wa ay y of the Lord, make his paths straight(Matt. 3:3). The next day J ohn seeth J esus coming unto
him, and saith, Behold t th he e L La am mb b o of f G Go od d, which taketh away the sin of the world(J ohn 1:29). A An nd d w we er re e b ba ap pt ti i z ze ed d
o of f him i i n n J Jo or rd da an n, , c co on nf fe es ss si i n ng g t th he ei i r r s si i n ns s(Matt. 3:6). And saying, R Re ep pe en nt t ye: for the kingdom of heaven is at
hand(Matt. 3:2). Hastings Great Controversy does not mention that J ohn reproved sin fearless of
consequences.
5. The
Ministry of
Christ
Hurling Christ
over the
precipice
I was then shown that Satan and his angels were very
busy during Christs ministry, inspiring men with unbelief,
hate and scorn. . . . Again as the plain truth dropped from
his holy lips, the multitude laid hold of him, and led him to
the brow of a hill, intending to thrust him down.(1SG 36)
. . . filled with
wrath, they
thrust him out
of the
synagogue,
and dragged
him toward a
frightful
precipice, that
they might
hurl him
down headlong
and destroy
him. They
hated him
without a
cause. (GCGM
82)
Spiritual Gifts identifies Satan and his angels. Hastings Great Controversy does not. The common
language comes from the account in Luke 4:29: And rose up, and thrust him out of the city, and l l e ed d h hi i m m
unt t o o t t h he e b br r o ow w o of f the h hi i l l l l whereon their city was built, t t h ha at t t t h he ey y m mi i g gh ht t cast h hi i m m d do ow wn n headlong. They
hated him without a cause in Hastings Great Controversy is from J ohn 15:25.
8. The Trial of
Christ
The torture of
Jesus
They cruelly scourged him, and put an old purple, kingly robe
upon him, and bound his sacred head with a crown of
thorns. They put a reed in his hand, and mockingly bowed to
him, and saluted him with, Hail king of the Jews! They then
took the reed from his hand, and smote him with it upon the
head . . . .They covered his head with an old
garment; blindfolded him, and then struck him in the face, and
cried out, Prophesy unto us who it was that smote thee.(1SG
50, 51)
They bound
his temples
with the twisted
thorn. They beat
him cruelly with
their hands.
They arrayed
him in a
gorgeous robe
blind-folded
him, and bade
him prophesy
unto them. They
drew his blood
with the gory
scourge. They
gave him a reed
for a sceptre,
and cried in
mockery, Hail,
King of the
Jews.

(GCGM
83)
Spiritual Gifts has the only detail that is not in Scripture: they took the reed from his hand, and smote him with it
upon the head.The rest of the thought comes from Scripture: And when they had platted a a c cr ro ow wn n o of f t th ho or rn ns s, they
put it upon his h he ea ad d, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying,
Hail, King of the J ews!(Matt. 27:29). H Ha ai i l l , , K Ki i n ng g o of f t th he e J Je ew ws s!(Mark 15:18; J ohn 19:3). And when they had
b bl l i i n nd df fo ol l d de ed d h hi i m m, they s st tr ru uc ck k h hi i m m on t th he e f fa ac ce e, and asked him, saying, P Pr ro op ph he es sy y, w wh ho o i i s s i i t t t th ha at t s sm mo ot te e t th he ee e?
(Luke 22:64).
9. The Crucifixion
of Christ
Jews revile
Jesus
As J esus hung upon the cross, some who
passed by reviled him, wagging their heads
. . . . (1SG 59)
J ews derided him,
Pharisees and
priests wagged their
heads contemptuously
. . . .(GCGM 83)
The source of information for both of these is Matthew 27:39: And they that passed by reviled him,
w wa ag gg gi i n ng g t t h he ei i r r h he ea ad ds s.
10. The
Resurrection of
Christ
Lying about
the
resurrection
They [the J ews] decided to hire the [Roman]
soldiers to keep the matter secret. (1SG 68)
. . . both J ews and
Romans agreed to lie
about his resurrection
. . . . (GCGM 84)
Ellen Whites thought is about the soldiers being hired (bribed) not tell what they sawthe light of the angel that
rolled away the stone from the tomb; Hastings is about the agreement of soldiers and religious leaders to lie about
the resurrection (though she mentioned this too in 1SG 75). Hastings point comes from Matthew 28:12, 13: And
when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers,
Saying, Say ye, His disciples came by night, and stole him away while we slept.Ellen Whites is a unique
eyewitness detail.
11. The
Ascension of
Christ
Captives
led to
heaven
Angels came to receive the King of glory,
and to escort him triumphantly to heaven. After
J esus had blessed his disciples, he was
parted from them, and taken up. And as he led
the way upward, the multitude of
captives who were raised at his resurrection
followed. (1SG 77)
Earth rejected Christ, but
heaven received him; and
with him a
glorious multitude of
captives whom he had
delivered from the grasp of
death . . . . (GCGM 85)
Both writers were Adventists, so, like William Miller, they accepted the biblical teaching about the physical
resurrection of the body. Both mention the captives going to heaven, which comes from the marginal
reading of captivity captive in Ephesians 4:8 (see the footnote in Hastings Great Controversy). The
difference is that Ellen White used heaven as a place (an allusion to Acts 1:11), while Hastings used
heaven as a personification of heavens inhabitants.

Evil
Counsels
Satan counseled with his angels, and with
bitter hatred against Gods government . . . .
(1SG 79)
Haughty and hardened,
the kings of the earth set
themselves, and the rulers
to counsel together,
against the Lord and
against his anointed.
(GCGM 85)
Spiritual Gifts says, Satan counseled with his angels; Hastings Great Controversy describes the
counsel of the kings of the earth, which derives from Psalm 2:2: T Th he e k ki i n ng gs s o of f t t h he e e ea ar r t t h h s se et t t t h he em ms se el l v ve es s, ,
a an nd d t t h he e r r u ul l e er r s s take c co ou un ns se el l t t o og ge et t h he er r , , a ag ga ai i n ns st t t t h he e L LO OR RD D, a an nd d a ag ga ai i n ns st t h hi i s s a an no oi i n nt t e ed d . . . .
12. The Disciples
of Christ
Do not
preach in
Jesus
name
. . . they beat them, and
commanded them to speak no
more in the name of J esus. (1SG
85)
They straitly charged them, under
grievous penalties, to cease to speak
in the name of J esus. They scourged
them publicly. (GCGM 88)
Both works draw from Acts 5:40: And to him they agreed: and when they had called the apostles, and beaten
them, they commanded that they should not speak i i n n t th he e n na am me e o of f J Je es su us s, and let them go.Part of Hastings
Great Controversy comes from Acts 4:17: But that it spread no further among the people, let us s st tr ra ai i t tl l y y threaten
t th he em m, that they s sp pe ea ak k henceforth to n no o man i i n n this n na am me e.
17. The Great
Apostasy
Early
persecution of
Christians
Notwithstanding the persecution
and sufferings those Christians
endured, they would not lower the
standard. They kept their religion
pure. (1SG 103)
Still, in all their persecutions, they
trusted in the living God. They labored,
and suffered reproach. (GCGM 95)
Both mention Christians suffering persecution in the early centuries, which is not particularly remarkable, for Paul told
Christians to expect it: Yea, and all that will live godly in Christ J esus shall s su uf ff fe er r p pe er rs se ec cu ut ti io on n(2 Tim. 3:12). Only
Spiritual Gifts says, . . . they would not lower the standard.

The Curse of
the Jews
The curse of God followed them,
and they were a byword and a
derision to the heathen and to so-
called Christians. They were
degraded, shunned, and detested,
as if the brand of Cain were upon
them. . . . I saw that God had
forsaken the J ews as a nation; but
that individuals among them will yet
be converted . . . .(Early Writings, p.
213)
[The J ews] have left their name for
a curse to the world; have been a
hissing and a byword among all
nations . . . Yet there is in divine mercy
one hope for fallen Israel. If they
continue not in unbelief, God is able to
graft them in; and so by the
ingathering of the chosen remnant, the
bringing in of all who seek unto the
Lord, all Israel shall be saved. (GCGM
93)
Ellen White wrote, I saw that God has forsaken the J ews as a nation. Hastings Great Controversy
makes no such comment. Byword comes from Deuteronomy 28:37; curse from Deuteronomy 30:1.
Curse and hissing are from J eremiah 29:18: And I will persecute them with the sword, with the famine,
and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a c cu ur r s se e,
and an astonishment, and an h hi i s ss si i n ng g, and a reproach, among all the nations whither I have driven them.
The rest of Hastings Great Controversy account is from Romans 11:23, 26: And they also, if they abide
not still i i n n u un nb be el l i i e ef f, shall be graffed in: for God is able to g gr r a af ff them i i n n again. . . . And so all Israel s sh ha al l l l b be e
s sa av ve ed d: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from
J acob. It is puzzling why Dirk would need to jump to the revised account in Early Writings (1882), p. 213,
rather than simply quoting 1SG 107.1, which contains the same key words, curse and by-word.
18. The
Mystery of
Iniquity
Bible under
attack
The will of God plainly revealed
in his word, was covered up with
error and tradition, which have
been taught as the
commandments of God. The
Bible was hated, and efforts were
made to rid the earth of the
precious word of God. (1SG 111,
109)
The truths of God were hidden
beneath countless fables. The
commandments of God were made void
through mans tradition. The word of God
was sealed, prohibited, perverted, and
mutilated.(GCGM 97)
These are two similar thoughts. Spiritual Gifts says, . . . error and tradition have been taught as the commandments
of God.Hastings Great Controversy says, . . . the commandments of God were made void through mans
tradition.His statement combines an expression from the Psalms, It is time for thee, LORD, to work: for they have
m ma ad de e v vo oi id d thy law(Psa. 119:126) with a statement of J esus, And honour not his father or his mother, he shall be
free. Thus have ye m ma ad de e t th he e c co om mm ma an nd dm me en nt t o of f G Go od d of none effect by your t tr ra ad di it ti io on n(Matt. 15:6). Hastings Great
Controversy does not connect the violation of the commandments by tradition with the violation of the Sabbath as
does 1SG 111: He led on his representatives to attempt to change the Sabbath, and alter the only commandment of
the ten which brings to view the true GOD, the maker of the heavens and the earth.
21. The
Church and
the World
United
Professing
Christ
I saw that a very large company
professed the name of Christ, but
God does not recognize them as
his.(1SG 126)
A profession of allegiance to God is not
enough to constitute a man a friend of
God. The being called by the Christian
name avails nothing.(GCGM 109)
Spiritual Gifts says, God does not recognize them as his, as distinguished in 2 Timothy 2:19 as naming
the name of Christ. Hastings Great Controversy says, . . . being called by the Christian name avails
nothing.

Ministers
preach smooth
things
The ministers preach smooth
things to suit carnal professors.
(1SG 127)
There are too many who have no
higher calling than to minister thus to the
comfort of the itching of the ears that wait
upon their words.(GCGM 125)
This is a similar thought but with a different description. Spiritual Gifts has smooth things to suit carnal
professors, built on Isaiah 30:10: Which say to the seers, See not; and to the prophets, Prophesy not unto
us right things, speak unto us s sm mo oo ot t h h t t h hi i n ng gs s, prophesy deceits. Hastings Great Controversy has
comfort of the itching of the ears, which is from 2 Timothy 4:3.
30.
Spiritualism
Demonic
instructions
I saw the rapping delusion. Satan
has power to bring the appearance
of forms before us purporting to be
our relatives and friends that now
sleep in J esus. . . . for the spirits of
devils will yet appear to them,
professing to be beloved friends
and relatives, who will declare to
them unscriptural doctrines. (1SG
173)
The demons of darkness are
invoked, and their strange
responsesa medley of falsehood,
blasphemy, and follyare received as
revelations from celestial spheres . . .
satanic revelations authorize adultery,
fornication, and the countless
abominations that are, with such
witchcraft, the works of the flesh.
(GCGM 127)
Spiritual Gifts mentions the rapping delusionand spirits . . . professing to be beloved friends and relatives.
Hastings Great Controversy is not so direct, though it mentions the strange responsesof demonsand
witchcraftafter stating, Necromancy prevails.
31.
Covetousness
Covetousness
[Satan said] They may profess
what they please, only make them
care more for money than the
success of Christs kingdom . . . .
(1SG 179)
Sin is winked at that money may be
gained. Worldlings are courted for
their influence and their gold . . . .
(GCGM 126)
Spiritual Gifts emphasizes Satans appraisal of professed Christians love of money. Hastings Great
Controversy describes love of money being used as a basis for courting individuals for church membership.
32. The
Shaking
Shaking Gods
people
They will rise up against it [the
straight testimony], and this will
cause a shaking among Gods
people. . . . Some had been shaken
out, and left by the way.(1SG 184,
186)
This shaking will remove everything that
can be removed, while the things that
cannot be shaken, and the kingdom that
cannot be moved, shall abide . . . .
(GCGM 145)
Spiritual Gifts points to the straight testimony as causing a shaking among Gods people. Hastings Great
Controversy describes the shaking of heaven and earth. Revelation 6:13 describes the things that are
s sh ha ak ken of a mighty wind. These are very different shakings.
37. Deliverance of the
Saints
Shouting
Hallelujah
At the end of every
sentence the saints
shouted, Glory! Hallelujah!
(1SG 205)
Much people cry Hallelujah . . . the
saints of God rejoice . . . . (GCGM
162)
40. The Second
Resurrection
Satans army
attacks
J esus closes the gates of
the City, and this vast army
surround it and place
themselves in battle array
. . . But fire from God out of
heaven is rained upon
them. (1SG 216, 217)
His [Satans] hosts compass the camp
of the saints about and the beloved city,
and then, upon that countless throng, the
last reserve in Satans mighty army,
comes down the storm of sheeted
flame, with which God decides his
controversy with them.(GCGM 165)
Spiritual Gifts describes the closing of the gates of the descended City. The sequence in Hastings Great
Controversy is a bit disjointed. He does not describe the descent of the New J erusalem before this destruction
and, in the next paragraph, describes the destruction of Satans mighty armyand the summoning of the dead
for judgment. The imagery of both writers comes from Revelation 20:9: And they went up on the breadth of the
earth, and c co om mp pa as ss sed t th he e c ca am mp p o of f t th he e s sa ai i n nt ts s a ab bo ou ut t, a an nd d t th he e b be el l o ov ve ed d c ci i t ty y: and f fi i r re e came down f fr ro om m G Go od d
o ou ut t o of f h he ea av ve en n, and devoured them.Hallelujahis quoted from Revelation 19:6.
41. The Second
Death
Closing
. . . The great controversy
was forever ended. (1SG
218)
The controversy is closed. (GCGM
166)
Spiritual Gifts has The great controversy was forever endedin the context of the destruction of Satan and his
children.The phrase, The controversy is closed,is found in a list of section headings in Hastings Great
Controversy. It describes the conclusion of Hastings major thesis. The Lord hath now a controversy with the
nations no longer. The nations that have warred against his government have drank the wine cup of his fury, and
become as though they had not been. But in the sunny radiance of divine glory, the nations of the saved delight to
walk, and into that city the kings of the earth bring their glory and honor, and pay reverent homage to the King of
kings [Rev. 21:24; 1 Tim. 6:15](GCGM 167).

In an earlier form of the exhibit, Dirk Anderson had said:
It quickly becomes obvious the Whites were familiar with Hastings' book when one does a
chapter-by-chapter comparison between the two books.
Source: www.ellengwhite.info/great_controversy_myth.htm accessed 4/21/2008.
The revised exhibit http://www.ellenwhiteexposed.com/myth7.htm omits this statement. What he
claimed could not so "quickly" be done. You will note above that, after the first two similar thoughts,
he has to skip over 60 pages of Hastings' material to find more. When he does, he does not seem
to recognize that most of the similar language he notes comes from biblical terminology adapted
by both writers, neither does he seem to notice that Ellen White's statements about angels have
no counterpart in Hastings unless they are described in Scripture.
Now let us compare the chapter titles. Blue text below marks great divergence and convergence
in chapters.
Ellen G. White, Spiritual Gifts, vol. 1, " The Great Controversy" (1858)
I. The Fall of Satan, ----------------------------------------------17
II. The Fall of Man, -----------------------------------------------20
III. The Plan of Salvation, --------------------------------------22
[Nothing corresponds to Hastings' Chapters IIIX]
IV. The First Advent of Christ, --------------------------------28
V. The Ministry of Christ, ---------------------------------------35
VI. The Transfiguration, ----------------------------------------40
VII. The Betrayal of Christ, -------------------------------------44
VIII. The Trial of Christ, -----------------------------------------49
IX. The Crucifixion of Christ, ----------------------------------57
X. The Resurrection of Christ, --------------------------------65
XI. The Ascension of Christ, -----------------------------------77
XII. The Disciples of Christ, ------------------------------------80
XIII. The Death of Stephen, -----------------------------------87
XIV. The Conversion of Saul, ---------------------------------90
XV. The J ews Decided to Kill Paul, -------------------------93
XVI. Paul Visited J erusalem, ----------------------------------98
XVII. The Great Apostasy, ----------------------------------- 103
XVIII. Mystery of Iniquity, ------------------------------------- 108
XIX. Death, not Eternal Life in Misery, -------------------- 113
XX. The Reformation, ----------------------------------------- 119
XXI. The Church and World United, ----------------------- 124
XXII. Wm. Miller, ----------------------------------------------- 128
XXIII. The First Angel's Message, ------------------------- 133
XXIV. The Second Angel's Message, --------------------- 140
XXV. Advent Movement Illustrated, ----------------------- 144
XXVI. Another Illustration, ----------------------------------- 151
XXVII. The Sanctuary, ---------------------------------------- 157
XXVIII. The Third Angel's Message, ---------------------- 162
XXIX. A Firm Platform, --------------------------------------- 168
XXX. Spiritualism, ---------------------------------------------- 173
XXXI. Covetousness, ----------------------------------------- 179
XXXII. The Shaking, ------------------------------------------- 183
XXXIII. The Sins of Babylon, -------------------------------- 189
XXXIV. The Loud Cry, ---------------------------------------- 193
XXXV. The Third Message Closed, ----------------------- 197
XXXVI. The Time of J acob's Trouble, -------------------- 201
XXXVII. Deliverance of the Saints, ------------------------ 205
XXXVIIII. The Saints' Reward, ------------------------------ 209
XXXIX. The Earth Desolated, ------------------------------- 211
XL. The Second Resurrection, ----------------------------- 214
XLI. The Second Death, -------------------------------------- 217
Ellen G. White, Spiritual Gifts, vol. 3, " The Great Controversy" (1864)
I. The Creation --------------------------------------------------- 33
II. The Temptation and Fall ----------------------------------- 36
III. Cain and Abel ------------------------------------------------ 47
IV. Adam's Life --------------------------------------------------- 50
V. Seth and Enoch ---------------------------------------------- 53
VI. Crime before the Flood ["The Sinful Multitudes"] --- 60
VII. The Flood ["A Preacher of Righteousness"] --------- 64
VIII. After the Flood ["The New World"] -------------------- 76
IX. Disguised Infidelity ----------------------------------------- 90
X. Tower of Babel ["A City and a Tower"] ----------------- 96
XI. Abraham ["A Friend of God"] ----------------------------- 98
XII. Isaac -------------------------------------------------------- 108
XIII. J acob and Esau ----------------------------------------- 113
XIV. J acob and the Angel ----------------------------------- 128
XV. J oseph and His Brethren ------------------------------ 138
XVI. Moses ----------------------------------------------------- 180
XVII. The Plagues on Egypt -------------------------------- 203
XVIII. The Passover ------------------------------------------ 222
XIX. Israel Leaves Egypt ["The Exode"]------------------ 228
XX. Their J ourneyings --------------------------------------- 248
XXI. The Law of God ------------------------------------------ 261
Ellen G. White, Spiritual Gifts, vol. 4a, " The Great Controversy" (1864)
XXII. The Sanctuary ---------------------------------------------- 5
XXIII. Strange Fire ---------------------------------------------- 11
XXIV. The Quails ------------------------------------------------ 15
XXV. Miriam -------------------------------------------------------19
XXVI. Caleb and J oshua -------------------------------------- 21
XXVII. Korah, Dathan, and Abiram ------------------------- 27
XXVIII. Aaron's Rod -------------------------------------------- 35
XXIX. Moses Sinned. ------------------------------------------ 38
XXX. Fiery Serpents -------------------------------------------- 40
XXI. Balaam ------------------------------------------------------ 43
XXII. Death of Moses ------------------------------------------ 52
XXIII. J oshua ----------------------------------------------------- 58
XXIV. Samuel and Saul --------------------------------------- 65
XXV. David ------------------------------------------------------- 85
XXVI. Solomon -------------------------------------------------- 96
XXVII. The Ark of God --------------------------------------- 101
XXXVIII. The Messiah --------------------------------------- 115
H. L. Hastings, The Great Controversy Between God and Man (1858)
CHAPTER I.
The Great Controversy. The World in disorder and commotion. What is the cause of all this Tumult? Problem of
History. Its solution. J ehovah hath a Controversy with the nations. Its origin and grounds. Right and wrong. Man
has revolted from God. He must yield, or meet the consequences. He must bow or break. He is placed under the
restraints of toil, sorrow, and mortality, to prevent Eternal Rebellion. p. 1119.
CHAPTER II.
Primitive Revelations. Proposals and Conditions of Peace. Probation abused. The repentant Few. The sinful
Multitudes. The Warning. A Preacher of righteousness. A Rebellious World. Their Doom. The Deluge. The New
World. The Saved Family. Renewed Iniquity. Consolidation. A City and a Tower. Confusion of Tongues. A new
Restraint. Idolatry. The Friend of God. Renewed Impiety. The Cities of the Plain. Sudden J udgments. The
Controversy closed with them. Israel in Egypt. Oppression. Israel's Deliverer, his Character. Plagues. The
Hardening. The Exode. The Guide. The Pursuit. Deliverance. Destruction of Pharaoh. The Controversy with him
closed. The Song of Moses. A terrible Example. - - - - - 2043
CHAPTER III.
The Fear of the Nations of Canaan. The People of J ericho. Will they obey God? His Purpose. Infidel Cavils
answered. Character of the Canaanites.Idolatrous, cruel, debauched "Free-lovers." Are their modern
Apologists like them? They were cast out. God's Purpose moves on. Another Example. - - - - - 4452
CHAPTER IV.
The Scene Changed. The Mighty Hunter. A vast Empire. "That Great City." Impiety abounding. A Warning from
God. Repentance. J udgment deferred. Renewed ungodliness. Israel invaded. A praying King. A prayer-bearing
God. An angelic Warrior. The Army destroyed. The King slain. Nahum. God's War-cry against Nineveh. The
Avengers. A strange Prediction. "An overrunning Flood." "Devoured as Stubble fully dry." Nineveh's Overthrow. -
- - - - - 5362
CHAPTER V.
Israel in their own Goodly Land. They rebel. God's Controversy with them. Remove the diadem. Wrath
provoked; there was no Remedy. The King of Chaldea. J erusalem Taken; her People in Captivity. Harps on the
Willows. The King degraded. Repentance. Impiety. Vengeance. The Medes and Persians. A new Kingdom.
Israel delivered. J erusalem rebuilt. Returning blessing. The new Empire; its sins and punishments. The Grecian
Conqueror. Persia prostrate. Alexander victorious. His Fall. His Progeny destroyed. His Kingdom divided. His
four Generals. The City of the Robbers. The Roman rule. The Iron Kingdom. Rome continues the Controversy.
Israel Apostatize. The Controversy unsettled. The prospect dark. - - - 6378
CHAPTER VI.
Jehovah's Purpose. The heavenly Visitant. The celestial Song. Temporary quiet. God's great Ambassador. His
reception by Israel. His reception by the World. "Away with Him." Earth rejected Him. Heaven opened to receive
Him. The Controversy yet unsettled. Grace abounding. The Messengers of Peace. Their treatment by J ews and
Gentiles. God's J udgments on Israel. J erusalem Overthrown. Israel dispersed. Hope yet for fallen Israel. A
warning to the Gentile Church. - - - - - 7993
CHAPTER VII.
The message of peace to the Gentiles. The Messengers persecuted. The Church exalted. Coquettish Dalliance.
Open Wantonness. The faithful Remnant. Rome subverted. Treacherous Friends. The weeping Bride. J udgments
on the Apostate. The False Prophet. The Locust Plague. The Lion-Like Horsemen. Myriads of myriads. New
Instruments of Destruction. "They repented not." A mighty Angel. A Lion-like Voice. An open Bible. Offers of Mercy.
The Reformation. Imperfection. Degeneracy. The World still ungodly. Refinement is not Righteousness. The
present Conditions of the World. The Key to the Mystery. The Lord hath a Controversy with the Nations. The
Prospect gloomy. Practical Admonitions. - - - - - - 94115
CHAPTER VIII.
The Great Controversy. How shall it Issue? Analogies are unfavorable. The Works of the Flesh. The natural
Man the same. Reformations are only individual. AnticipationsThe DespotThe RepublicanWorldling, etc.,
etc. Discordant Views. All sit secure. Wickedness Increases. The World Rebellious. All governments guilty
before God. Iniquity abounds. Love waxes cold. Preaching smooth things. "Love," but not the Love of Christ.
Pride. Popularity. "the Celestial Railroad." Heathen Abominations. Demon Worship. Violence and Impiety
aroused. What shall be the end? Is there Light beyond? - - - - - 116130
CHAPTER IX.
The Great Controversy: its Close. Analogies may be mistaken. What saith J ehovah? How shall the struggle
end? Testimony of J EREMIAH.The "wine-cup of fury." The Message. The condemned Nations. Their death-
warrant. The slain of the Lord bestrew the earth. J ehovah pleads with all Flesh. DAVID's Testimony.the
Glorious King. The Heathen. The Rod of Iron. His Foes made his Footstool. He maketh Wars to cease. The Lord
Reigneth.Let the Earth rejoice. ISAIAH's Testimony."The Branch." The coming Glory. J ehovah's Glorious
Reign. The Day of Vengeance. Redemption. EZEKIEL's Prophecy.The Latter-day J udgments on God and his
Host. DANIEL's Testimony.The Great Image. The Mystic Stone. The Four Beasts. The Great Tribunal. The
Eternal Kingdom. J OEL's Predictions."The Wine-press." "The Valley of Decision." The Voice of God.
J udgments. Returning Blessing. ZEPHANIAH.The Gathering of the Nations. The Fire of God's J ealousy. "A
Pure Language." HAGGAI.Shaking of Heaven and Earth. The Overthrow of Kingdoms. MALACHI.The World
corrupt. The Burning Day. The J ewels. The Sun of Righteousness. - - - - - 131147
CHAPTER X.
The Great Controversy: its Close. The teachings of J ESUS.Wheat and tares. The Harvest. Our Lord's Great
Prophecy. The Gospel preached to all the World. The End. The "Little Flock." "Thy Kingdom Come." The Waiting
Servants. The Thief. The Virgins. The Lightning. The Destruction of Foes. Testimony of the APOSTLES. PAUL.The
Kingdom delivered up. Foes Destroyed. The Revelation of Christ. The Lawless One; his Doom. The Latter Days.
Seducing Spirits. Perilous Times. J AMES.Oppression denounced. Patience enjoined. The J udge at the door.
PETER.The Last Days. "Where is the promise?" The Day of the Lord. The New Earth. J UDE.Enoch's Prophecy.
J OHN.The coming of Antichrist. The Apocalypse. The Martyr Cry. The Trumpets. The Vials. The Kingdoms given
to Christ. The Earthquake. The Harvest. The Vine. The Wine-press of Wrath. Spirits of Demons. The Warning. The
Last Vial. "Babylon is Fallen." The Mourning. The Song of Victory. The King of Kings. Heaven's Armies. Their Foes
Destroyed. The Last Conflict. The J udgment. The New Earth. The Controversy Closed. Peace and Blessing. God
All and in All. - - - - - 148-157
Neither themes nor topics nor structure are the same.
2. Does Donald R. McAdams claim that The Great Controversy was unoriginal?

The closest to this is found in "Ellen G. White and the Protestant Historians":
What I have found in the two samples of Great Controversy that I have examined is not
paragraphs scattered throughout the chapter that have been borrowed here and there from
Protestant historians, paragraphs making up a small percent of the chapter and now all in quotes.
Rather, the historical portions of the Great Controversy that I have examined are selective
abridgments and adaptations of historians. Ellen White was not just borrowing paragraphs here and
there that she ran across in her reading, but in fact following the historians page after page, leaving
out much material, but using their sequence, some of their ideas, and often their words. In the
samples I have examined I have found no historical fact in her text that is not in their text. Donald
R. McAdams, "Ellen G. White and the Protestant Historians," pp. 18-19, emphasis supplied.
At the same time, McAdams points to the power in the message:
Any honest critic must come away from a reading of Great Controversy impressed with
the power of its message.McAdams, p. 232.
There is nothing remarkable about Dr. McAdams' discovery that her historical points followed Wylie, for
that it is precisely what Ellen White told readers she had done:
The great events which have marked the progress of reform in past ages are matters of
history, well known and universally acknowledged by the Protestant world; they are facts which
none can gainsay. This history I have presented briefly, in accordance with the scope of the
book, and the brevity which must necessarily be observed, the facts having been condensed into
as little space as seemed consistent with a proper understanding of their application. In some
cases where a historian has so grouped together events as to afford, in brief, a comprehensive
view of the subject, or has summarized details in a convenient manner, his words have been
quoted; but in some instances no specific credit has been given, since the quotations are not
given for the purpose of citing that writer as authority, but because his statement affords a ready
and forcible presentation of the subject. In narrating the experience and views of those carrying
forward the work of reform in our own time, similar use has been made of their published
works.Ellen G. White, The Great Controversy (1911 edition), pp. xi, xii.
Look at the quotation in the introduction to Great Controversy again. Ellen White plainly
states she uses "well known" historical "events" to tell the story of the great controversy. She also
notes that she doesn't always give specific creditwhich would include the instances in which
she paraphrased historical material. The "Author's Preface" to the 1888 edition reads slightly
different (note the highlighted phrases), but it still acknowledged the author's use of sources:
In some cases where a historian has so grouped together events as to afford, in brief, a
comprehensive view of the subject, or has summarized details in a convenient manner, his words
have been quoted; but except in a few instances no specific credit has been given, since they are
not quoted for the purpose of citing that writer as authority, but because his statement affords a
ready and forcible presentation of the subject. In narrating the experience and views of those
carrying forward the work of reform in our own time, similar use has occasionally been made of
their published works.Author's Preface, The Great Controversy (1888 edition), pp. (g), (h),
dated "Healdsburg, Cal., May, 1888."
There is a dilemma for anyone who believes that Ellen White was hiding her use of sources. It
is known that she recommended the reading of D'Aubigne's History of the Reformation and that the
Signs of the Times magazine recommended the reading of Wylie's History of the Waldenses:
Provide something to be read during these long winter evenings. For those who can
procure it, D'Aubigne's History of the Reformation will be both interesting and profitable. From
this work we may gain some knowledge of what has been accomplished in the past in the
great work of reform.Review and Herald, Dec. 26, 1882, p. 789.
So enthusiastic were the Adventist leadership regarding the book [Wylie's History of the
Waldenses] that in J anuary, 1883, it was offered as a premium with Review and Herald
subscriptions. (See the Review of J an. 2, 1883, p. 16.) This was almost a year and nine months
before the 1884 edition of The Great Controversy came from the press. [The earlier edition.] In
J anuary, 1884, the Signs of the Times, published by the Pacific Press Publishing Association, and
widely circulated both within and without the denomination, offered the book as a premium with
subscriptions. (See Signs of the Times, J an. 31, 1884, p. 80.) This was many months before The
Great Controversy was published. Needless to remark, Mrs. White was acquainted with these
premium offers. Nichol, Ellen G. White and Her Critics, p. 414.
So, either (1) Ellen White was self-deluded and didn't think that anyone would notice that her
historical sections were drawn from these historical works, or (2) she thought Adventists were so
illiterate that they'd never read the books she recommended and would never discover her
supposed "deception," or (3) she had such a poor memory that she forgot that she had done all this
borrowing from D'Aubigne and Wylie, or (4) she used "known history" as she tells us, because it
"summarized details in a convenient manner." The first three explanations are so far-fetched that
any reasonable person should be able to recognize their falsity. Ellen White would not have
forgotten this, for she had an excellent memory. Furthermore, the historical parallels are so obvious
that avid readers of the 19th Century, with no radio or television to fill up their evenings, would
certainly have recognized the use she was making of the recommended books. Obviously she used
material from the books in good conscience.
Mrs. White did make points that did not make it into The Great Controversy because of space
constraints, but these were not facts of history. See "Huss and J erome," (GC88) expanded by MS 38, 1887,
marked and footnoted.
Only one chapter in the book could be allotted to J ohn Huss. This meant that much of the
comments Ellen White had written in enlarging on Wylie's remarks had to be cut in order to fit the
space. Marian Davis, in Basel, did this further work of preparation after Ellen White and Sara had
left and were visiting the northern countries. Then the manuscript for the chapters involved was
sent to Ellen White in England for her approval and any changes that might be needed (A-2
WCW, p. 307).Arthur L. White, 3Bio 439440.
3. Why didn't Great Controversy and Sketches from the Life of Paul have quotation marks?
Based on a statement in the 1919 Bible Conference made by A. G. Daniells, it would seem that
there were no footnotes or quotation marks in "page after page" of The Great Controversy.
" we got Conybeare and Howson, and we got Wylie's 'History of the Reformation,' and we
read word for word, page after page, and no quotations, no credit " A. G. Daniells, 1919 Bible
Conference transcript, Spectrum, vol. 10, no. 1, p. 52. (Daniells' reference to Wylie indicates that
he is referring to both Sketches from the Life of Paul and The Great Controversy.)
There actually were some footnotes in the 1884 (4SP) and 1888 revision of GC. They
designated Scriptural references--an indication of what the author intended to emphasize. There
were also some quotation marks in the two editions. A careful reader would have seen these. When
Ellen White quotes dialogue in the chapters on Martin Luther, the words are enclosed in quotation
markssome are even quotation marks within quotation marks and some contain ellipses (),
denoting omitted portions of dialogue. Both of these are indications that Ellen White was using
historical sources and not hiding the fact (e.g., 4SP 83, 92, 96, 108, 115, 125). To clear up any
doubt about her use of sources, Mrs. White included an explanatory statement in the "Author's
Preface" of the 1888 revision of The Great Controversy. Her use of well-known events in history
was not for authority, but for descriptiveness.
So why did these editionsby and largenot have quotation marks? W. C. White answers:
"When Sketches from the Life of Paul [1883] and The Great Controversy [1884] were
published, she was advised to leave out the quotation marks and did so. But afterward, when
presented with the fact that this was considered unfair to the people from whom she had made
quotations, she said to have them in by all means."W. C. White to J . C. Stevens, J uly 25, 1919,
W. C. White Letterbook #129 in Robert W. Olsen, Ellen G. White's Use of Uninspired Sources,
April 10, 1980, p. 13.
4. Was Ellen White's 1888 acknowledgement of her indebtedness to historians done
under pressure?
Though the 1888 edition of The Great Controversy carries the Author's Preface with the
explanation of sources, there was a slimmer version of the work, Spirit of Prophecy, vol. 4,
published for Adventists from 1884 until the 1888 amplification, that did not have the Author's
Preface. Ron Numbers suggested, in an interview, that the acknowledgement in the 1888 Great
Controversy was added to the preface under pressure:
NUMBERS. I hope I remember all of your questions correctly. First, I believe you said
that in a preface to Great Controversy she unashamedly acknowledged her literary
indebtedness. I would point out that this was not in the first edition of the Great Controversy.
This was in a subsequent edition, after her unacknowledged use of historians I believe had
created a great deal of consternation. And so I am not sure whether the word 'unashamedly'
really applies in this instance. I don't think it was voluntarily done.
Source: http://www.ex-sda.com/experience_numbers.htm accessed 4/21/2008.
Ron Numbers says, "I don't think it was voluntarily done." That would imply some kind of legal,
political force, or pressure from some party. According to an earlier source than Numbers, F. D.
Nichol's Ellen White and Her Critics, pp. 416, 417, the reason for the new edition was that Ellen
White amplified the 1884 edition during her stay in Europe and the explanatory note was added
because the expanded work would be sold by colporteurs and the explanation would be needed by
the more general audience.
A few facts will suggest why she wrote that preface. The 1884 edition did not contain an
author's preface. Soon, however, colporteurs began to sell the book to the world at large. With
that expanded non-Adventist audience before her [417] mind's eye she enlarged the work and
wrote a preface. Naturally she might wish to make a statement as to the principle that
governed her in using quotations from various historians. We say "naturally," because the
question had been raised as to how the words of a secular writer could be incorporated in a
book and still the book be viewed as "all inspired by the Holy Spirit."
In what appears to be Canright's first major attack, in writing, on the Seventh-day
Adventist Church, and on Mrs. Whitea series of articles in the Michigan Christian Advocate
in 1887* [Note: The articles appeared in the issues of J uly 16, 30, August 6, 13, 20, 27,
September 10, 17, 24, October 1, 8, 15. The articles from J uly 16 through October 1 focus on
the Sabbath doctrine. The issues of October 8 and 15 discuss Mrs. White. His article in each
of these issues was printed on page 2.]his only reference to her literary borrowings is this
brief paragraph: "She often copies, without credit or sign of quotation, whole sentences and
even paragraphs, almost word for word, from other authors. (Compare 'Great Controversy,'
page 96, with 'History of the reformation,' by D'Aubigne, page 41.) This she does page after
page. Was D'Aubigne also inspired?"October 8, 1887, p. 2, emphasis supplied.
Nichol notes that Canright's concern was not "plagiary"for he doesn't use the wordbut that
an inspired writer could use uninspired writings. That should not have been a problem. For Ellen
White to use Wylie, Fox, D'Aubigne, etc. is much like the compilers of Samuel, Kings, and
Chronicles' use of the historical chronicles of the kings in telling the story from a divine point of view.
Canright wrote that he did not publish Seventh Day Adventism Renounced until 1889. However,
there apparently was an 1888 edition, and in that edition he did use the word "plagiary." Curiously
the word was removed from the 1889 printing, following the debates in which Canright himself was
accused of using wording from Moses Hull's book. (See March 20, 1889 Healdsburg Enterprise.)
Ellen White's explanation in the preface to the 1888 edition (see under Question 2) would support
the contention that she didn't write under pressure.
Ellen White continued to publish this edition of the book until it its major revision in 1911.
Source: www.whiteestate.org/books/egwhc/EGWHCc28.html accessed 4/21/2008.
The charge of "plagiarism" was waved before the public by the attack of the Healdsburg
ministerial association in early 1889. In Ron Graybill's article entitled, "D. M. Canright in
Healdsburg, 1889: The Genesis of the Plagiarism Charge," Insight, October 1980, pp. 7-10, we
discover that, at the very time that Healdsburg pastors had brought D. M. Canright from Michigan
to deliver lectures against the Seventh-day Adventist Church, based on his newly published book,
Seventh-day Adventism Renounced, Mrs. White's "revised and expanded" Great Controversy
was already at press. In fact, the 1888 edition of The Great Controversy came off the press in
February of 1889the very month of the lectures and of the debates with Adventists. Since the
1888 revision of The Great Controversy came off the press in February of 1889, with its additional
materials and acknowledgement of sources in the "Author's Preface" (dated May 1888), it seems
obvious that the changes to the text, which had been in the works long before the debates, were
not motivated by the debates or by the denunciation of Canright's 1889 book.
A comparison of the 1884 edition of the "Great Controversy" (vol. 4 of The Spirit of Prophecy)
with the 1888 edition of The Great Controversy (which included the statement about her use of
sources) corroborates the explanations of the White Estate and of Nichol for the new edition.
What motivated the explanation was the expansion of the earlier work for a broader audience.
The new volume bore the title The Great Controversy Between Christ and Satan During the
Christian Dispensation. The words "Revised and Enlarged" appear on the book's title page. 492
pages in the earlier text were extended to 678 pages in the 1888 revision. Five new chapters
were included; the page size is larger; 26 full-page illustrations were added; and the appendix
materials were expanded from 14 pages to 26 pages.
5. How much wording was carried over from the 1884 edition, and how much new
material was added for the " Revised and Enlarged" 1888 edition?
Using WCopyFind.com from the University of Virginia to compare corresponding chapters
in Spirit of Prophecy, vol. 4 (4SP) and The Great Controversy, 1888 edition (GC88), we find
the following comparative percentages of verbatim words:
Chapter No.
4SP-GC88
Percentage*
verbatim of
4SP in GC88
Chapter Title(s)
Changes in title reflect the shift in focus for the 1888 book
toward a more general readership.
CH1-CH1 83% in 68% The Destruction of J erusalem
CH2-CH2 93% in 88% Persecution in the First Centuries
CH3-CH3 93% in 88% The Roman Church/The Apostasy
CH4-CH4 87% in 79% The Waldenses
CH5-CH5 16% in 40% Early Reformers / J ohn Wycliffe
CH5-CH6 13% in 4% Early Reformers / Huss and Jerome (new material from MS 38, 1887)
CH6-CH7 91% in 73% Luther Separated from Rome
CH7-CH8 85% in 67% Luther Before the Diet
-CH9 new chapter The Swiss Reformers
CH8-CH10 89% in 70% Progress of the Reformation/Progress of Reform in Germany
CH9-CH11 88% in 68% Protest of the Princes
-CH12 new chapter The French Reformation
-CH13 new chapter In the Netherlands and Scandinavia
CH10-CH14 50% in 34% Later Reformers / Later English Reformers
CH11-CH15 59% in 11% The Two Witnesses / The Bible and the French Revolution
-CH16 new chapter The Pilgrim Fathers
CH12-CH17 63% in 21% God Honors the Humble / Heralds of the Morning
CH13-CH18 55% in 34% William Miller / An American Reformer
-CH19 new chapter Light Through Darkness
CH14-CH20 82% in 23% The First Angel's Message / A Great Religious Awakening
CH15-CH21 31% in 16% The Second Angel's Message / A Warning Rejected
CH16-CH22 79% in 25% The Tarrying Time/Prophecies Fulfilled
CH17-CH22 83% in 35% The Midnight Cry / Prophecies Fulfilled
CH18-CH23 77% in 41% The Sanctuary
CH19-CH24 80% in 28% An Open and a Shut Door / In the Holy of Holies
CH20-CH25 41% in 25% The Third Angel's Message / God's Law Immutable
CH21-CH26 85% in 48% Third Message Rejected / A Work of Reform
CH22-CH27 48% in 26% Modern Revivals
CH23-CH28 76% in 41% The Investigative J udgment
CH24-CH29 60% in 29% The Origin of Evil
CH25-CH30 94% in 82% Enmity Between Man and Satan
CH26-CH31 84% in 57% Agency of Evil Spirits
CH27-CH32 62% in 55% Snares of Satan
CH28-CH33 89% in 69% The First Great Deception
CH29-CH34 89% in 61% Spiritualism
CH30-CH35 90% in 70% The Character and Aims of the Papacy
CH31-CH36 81% in 78% The Coming Conflict / The Impending Conflict
CH32-CH37 92% in 77% The Scriptures a Safeguard
CH33-CH38 88% in 72% The Loud Cry / The Final Warning
CH34-CH39 89% in 68% The Time of Trouble
CH35-CH40 88% in 71% God's People Delivered
CH36-CH41 88% in 46% Desolation of the Earth
CH37-CH42 92% in 72% The Controversy Ended
* Note: The first percentage tells how much of 4SP was carried over into GC88, and the
second percentage tells what percentage of GC88 was made up of that carried over material.
6. Why did Ellen White allow changes in the 1911 edition of The Great Controversy?
W. C. White quotes his mother:
Mother has often said: "What I have written regarding the arrogance and assumptions of the
papacy is true. Much historical evidence regarding these matters has been designedly destroyed;
nevertheless, that the book may be of the greatest benefit to Catholics and others, and that
needless controversies may be avoided, it is better to have all statements regarding the
assumptions of the pope and the claims of the papacy stated so moderately as to be easily and
clearly proved from accepted histories that are within the reach of our ministers and students" (Ibid).
As work on the 1911 Great Controversy continued, it was noted that there were discrepancies in
some quotations because more than one translation had been used. W. C. White says:
She [Ellen White] instructed us to verify the quotations, and to correct any inaccuracies found;
and where quotations were made from passages that were rendered differently by different
translators, to use that translation which was found to be most correct and authentic. (Ibid).
7. Certain writers allege that Ellen White carried mistakes of history into her writing in
The Great Controversy regarding the Waldenses and Albigenses, John Huss, and the
French Revolution. Is there any evidence to vindicate her statements?
Vindication of her position on the Waldenses can be found in J ean Zurcher, "A
Vindication of Ellen White as Historian, Spectrum, Vol. 16, No. 3 at
http://old.spectrummagazine.org/spectrum/archive16-20/16-3zurcher.pdf (user name
and password required). His summary is:
"Recent scholarship supports Ellen White's references to the Waldenses who kept the
Sabbath and the Albigenses were indeed Christians."
Note that she does not claim that all Waldenses were seventh-day Sabbath observers:
Through ages of darkness and apostasy, there were Waldenses who denied the supremacy
of Rome, who rejected image worship as idolatry, and who kept the true Sabbath. Under the
fiercest tempests of opposition they maintained their faith. Though gashed by the Savoyard
spear, and scorched by the Romish fagot, they stood unflinchingly for God's Word and his honor.
Ellen G. White, GC88 65.1.
Pastor J an Voerman of the Netherlands has provided further evidence to vindicate Ellen
White's statements in a monograph entitled, Historical Difficulties in the Great Controversy. See
Russell and Colin Standish, The Greatest of Prophets (Highwood Books, 2004), pp. 150152.
Answers to Richard W. Coffen regarding the antiquity of the Waldenses:
http://www.adventistsaffirm.org/article.php?id=66,
Answers to Samuele Bacchiocchi regarding the Waldenses:
www.lampofgold.com/Waldenses.pdf
Answers to Ron Graybill regarding John Huss:
http://www.lampofgold.com/Supposed%20Historical%20Errors%20in%20the%20Great%20Controversy.
pdf
Answers to William S. Peterson regarding the French Revolution:
http://www.lampofgold.com/egwfrenchrevolution.html
Answers to Harold Snide regarding the Reign of Terror in the French Revolution:
www.bereanbiblecorner.com/Lessons/General/The%20Reign%20of%20Terror.pdf or
http://www.lampofgold.com/Ellen%20White%20and%20The%20French%20Revolution.pdf
Sketches from the Life of Paul

8. Why was Sketches from the Life of Paul written?
"Our Sabbath school lessons in 1881 and 1882 featured the life of Christ, and in the second
quarter of 1883 they were scheduled to move into the book of Acts and the ministry of [33] Paul.
Church leaders had suggested a well-known commentary by W. J . Conybeare and J . S. Howson
as an aid to members in their study. Soon, however, as Ellen Whites son W. C. White later
recalled, 'Sabbath-school teachers and laymen complained that this [764-page] work was too
voluminous and too heavy, and that the writings of Mrs. White, in their simplicity, would be much
more helpful to the majority of our people; and it was urged that Mrs. White bring out a book that
could be used as a lesson help.'
1

"Ellen White and her assistants worked quickly to pull together what she had already written on
this history, to which she added much additional material.
2
By J une 1883 Sketches from the Life of
Paul was off the press, and copies were on their way to fill incoming camp meeting orders. According
to W. C. White, two editions of 5,000 copies each were printed before the book went out of print in the
mid-1890s. When Ellen White was asked about reprinting the volume, she declined the suggestion,
expressing her desire to expand the presentation further in a revised edition."
3

The advantages of her book over Conybeare and Howson's Life and Epistles of St. Paul
(which was not under copyright in America) were therefore: its brevity (334 vs. 764 pages) and its
additional insights from Ellen White (approximately 36% of LP comes from 7Red and 8Red and
3SP [1878], calculated by comparing what was common between [a] 7Red/8Red and 3SP as well
as [b] what was not common between 7Red/8Red and 3SP with [c] LP, using WCOPYFIND from
the University of Virginia.)
Conybeare and Howson's larger work on the life of Paul, which Ellen White had twice
recommended, was already being sold by the Review office. In ST 2-22-1883, she had written:
"The Life of St. Paul by Conybeare and Howson, I regard as a book of great merit, and one of
rare usefulness to the earnest student of the New Testament history" (quoted in 3BIO 215.4).
Prior to this, she had also noted in RH 12-26-1882: "Many of our people already have the Life of
Christ [by Geikie]. The Life of Paul [by Conybeare and Howson], now offered for sale at this
office, is another useful and deeply interesting work which should be widely circulated."
That she would be stealthfully plagiarizing the very book she was recommending makes no
sense unless one assumes that she had such a poor memory that she forgot which book she had
"copied" from or that she thought SDA readers were so illiterate that they would never read the
larger work being sold through the Review office. Both assumptions are ludicrous.
9. What percentage of Sketches from the Life of Paul came from earlier sources?
According to F. D. Nichol, 8.85% of Sketches from the Life of Paul (including 1.85% of loose
paraphrase) came from Conybeare and Howson's Life and Epistles of St. Paul and 4% came
from Farrar's The Life and Work of St. Paul.
10. Why were quotation marks left out of Sketches from the Life of Paul?
Some have called attention to the statement of A. G. Daniells at the 1919 Bible Conference: ". . .
we got Conybeare and Howson [for LP], and we got Wylie's 'History of the Reformation,' [for GC

1
W. C. White, Brief Statements Regarding the Writings of Ellen G. White, pp. 9, 10, quoted in Tim
Poirier, The Acts of the Apostles: A 100-year-old Gift, Adventist World NAD, Nov. 2011, pp. 32, 33.
.
2
Roughly a third of the preexisting material was drawn from Ellen Whites Spirit of Prophecy, vol. 3,
published in 1878 (paralleled in her Redemption series, number 7 and 8).
3
W. C. White to F. M. Wilcox, Apr. 1, 1917. Some have falsely alleged that the book was not reprinted
in order to avoid a threatened lawsuit by the publishers of Conybeare and Howsons work, since Ellen Whit
had made use of their popular work in preparing her manuscript. The books publishers, however, denied
any knowledge of such an objectionor even the possibility of a legal complaintsince the edition they
published was not copyrighted.
(1888)] and we read word for word, page after page, and no quotations, no credit . . ." ("Inspiration of
the Spirit of Prophecy as Related to the Inspiration of the Bible," Spectrum, vol. 10, no. 1, p. 52).
Some, who have not actually compared the two volumes, have concluded that this means that there
was page after page of cut-and-paste material. It doesn't. (See www.ellenwhite.info/conybeare-
howson-cleveland-a.htm.) The amount of adapted material was quite limited; most of the material in
LP would not need quotation markseven by today's academic standard of five consecutive
verbatim words for mandatory use of quotation marks. With most verbatim parallels in LP being
shorter than five consecutive words, there still would be "page after page" without quotation marks.
W. C. White explains how the rush for publication affected typesetting: "In her handwritten
manuscripts, most of the passages that she had copied word for word, were enclosed in
quotation marks. But there were also many passages that were paraphrased. Much time would
be required to study each passage and mark it consistently." In an effort to get the book out for
use with the Sabbath School lessons, "it was decided to leave out quotation marks entirely."
("Brief Statements Regarding the Writings of Ellen G. White," p. 10). He also takes the blame for
not using quotation marks and chalks it up to his "lack of experience in the publishing work" since
LP (1883) and the GC (1884) being the first of his mother's books to be issued after his father's
death (Lt. W. C. White to M. N. Campbell, J uly 30, 1907, in F. D. Nichol, Ellen G. White and Her
Critics, pp. 449, 450). In his defense, careful comparison of Ellen White's and Conybeare and
Howson's books on the life of Paul has revealed that only minimal verbatim "descriptive" and
"historical" material was integrated into LP (2.9181%; David Conklin's analysis of the literary
similarity of Ellen G. White's Sketches from the Life of Paul as compared with Conybeare and
Howson's The Life and Epistles of St. Paul at www.ellenwhite.info/conybeare-howson-cleveland-
a.htm is more precise than Nichols).
Sketches from the Life of Paul was never withdrawn or "pulled" from publication, but it did go
out of print (at what point this happened is uncertain since it was still advertised in The Signs of
the Times until 1885). As late as 1887, editions of The Great Controversy sold by colporteurs to
the general public contained direct advertisements for the book; American editions of The Great
Controversy mentioned Sketches on the title page. Editions in England, homeland of Conybeare
and Howson, mentioned Sketches on the title page as late as 1907. Nichol put it well: "What a
strange way to 'suppress' a book!" (pp. 443-446).
In a letter W. C. White wrote to L. C. Chadwick in Williamsport, Pennsylvania, J uly 10, 1888:
Volume Four [Great Controversy] has been revised and enlarged and will soon
be issued with an enlarged page, larger type, and 700 pages. As soon as possible
Volume One [Patriarchs and Prophets] will be published greatly enlarged. I think
there will be about twice as much matter as in the first edition. It [Patriarchs and
Prophets] will be issued in the same style as Volume Four [Great Controversy], the
same size pages as D. & R. [Daniel and Revelation], and making 700 or 800 pages.
We hope this will be ready for sale sometime during the winter.
Sometime during the coming year we hope to reprint Volume Two and a portion
of Volume Three in similar style, putting Life of Christ [Desire of Ages] complete in
one book. I cannot tell how long it will be before Life of Paul will be incorporated in
another volume covering the life of the apostles and making a connection between
the life of Christ and the lives of the apostles.
4

Mrs. White frequently voiced her desire to revise and enlarge the hurriedly prepared book:
"We will have two volumes of the life of Christ and a small book upon the parables, but the
lives of the disciples and apostles is yet to be prepared." Lt. 140 (J an. 23), 1896.
She wrote about taking up "the New Testament history from the ascension of Christ to
Revelation" Lt. 102b, 1899; 4BIO 449.6.
"Which would be the bestthe revision of the Life of Paul and the Apostles through to
Revelation, or the Old Testament from Solomon down to Malachi?" Lt. 243, 1899.

4
See http://drc.whiteestate.org/files/1196.pdf.
"The Life of Paul must be revised . . ." Lt. 245, 1899.
"I have several books in anticipation. I want to get out a book on The Acts of the Apostles, to
follow the life of Christ." Lt. 70, 1903 in 5BIO 261.
"I am trying to write some concerning the apostle Paul preparatory to revising my book
Sketches from the Life of Paul." Lt. 145, 1903.
"I think that a new edition of 'The Life of Paul' should be published. I shall make some additions
to this book, however, before it is republished." Lt. 150, 1903; preface to the facsimile edition
of Sketches from the Life of Paul.
Because of intervening book projectsThe Desire of Ages (1898), Christ's Object Lessons
(1900), Education (1903), and The Ministry of Healing (1905)it was not until 1911 that The Acts
of the Apostles (25% of which came from Sketches from the Life of Paul) was published. On
October 6 she was able to write to Elder Haskell, "My book The Acts of the Apostles has gone to
the press." Lt. 80 (Oct 6), 1911.
11. Was the borrowing in Sketches from the Life of Paul plagiarism?
In an article entitled, "Ellen G. White as a Writer: Case Studies in the Issue of Literary
Borrowing," Denis Fortan writes:
Of the many "problem" issues regarding the writings of Ellen G. White one, in particular, has
been more successful in destroying confidence in, and the credibility of, Ellen G. White, as a true,
authentic prophet of the Lord, than any others. It is the "plagiarism" charge.
One of the best documents addressing this issue is Roger W. Coon's lecture outline, "Ellen
G. White and the So-Called 'Plagiarism' Charge: An Examination of Five Issues," (April 30, 1999).
In this document, Coon draws a distinction between plagiarism and literary borrowing. His
conclusion is that Ellen White is not guilty of the former and only used literary borrowing in the
production of some of her writings.
Coon argues that in agreement with Ellen White's own admission of literary borrowing in
The Great Controversy, literary borrowing "occurs when one writer utilizes and employs
'borrows'the ideas, or words, of another, for his own personal ends, for the purpose of making a
particular point. . . . The question of the identity of the original author is not, here, the germane
issue (as it is in plagiarism). And the practice of literary borrowing does not, ipso facto, constitute
plagiarism. Literary law recognizes what it defines as the 'fair use' by one writer, of the ideas and
even of the words of another, and of converting them to serve the particular purpose of the
second writer (apart, of course, from pretending to be the original authorthat's plagiarism!). And
literary law specifically exempts such 'fair use' practice from the arena of plagiarism" (p. 4).
In her introduction to The Great Controversy, Ellen White openly admitted this practice:
The great events which have marked the progress of reform in past ages are matters of
history, well known and universally acknowledged by the Protestant world; they are facts which
none can gainsay. This history I have presented briefly, in accordance with the scope of the
book, and the brevity which must necessarily be observed, the facts having been condensed
into as little space as seemed consistent with a proper understanding of their application. In
some cases where a historian has so grouped together events as to afford, in brief, a
comprehensive view of the subject, or has summarized details in a convenient manner, his
words have been quoted; but in some instances no specific credit has been given, since the
quotations are not given for the purpose of citing that writer as authority, but because his
statement affords a ready and forcible presentation of the subject. In narrating the experience
and views of those carrying forward the work of reform in our own time, similar use has been
made of their published works. GC, xi-xii.
And for that matter so did J ohn Wesley.
It was a doubt with me for some time, whether I should not subjoin to every note I
received from them the name of the author from whom it was taken; especially considering I
had transcribed some, and abridged many more, almost in the words of the author. But upon
further consideration, I resolved to name none, that nothing might divert the mind of the reader
from keeping close to the point of view, and receiving what was spoken only according to its
own intrinsic value. Explanatory Notes Upon the New Testament, Preface, quoted in F.D.
Nichol, Ellen G. White and Her Critics, p. 406.
One of the best ways to understand the levels and types of literary borrowing in her writings
is to consider some case studies. Two of the best known examples of literary borrowing are found
in her 1883 book Sketches From the Life of Paul on the experiences of Paul in Ephesus and her
Manuscript 24, 1886 on the subject of inspiration (found in Selected Messages, book 1, pp. 19-
21). Needless to say that her critics have considered these two examples as flagrant cases of
plagiarism but a close comparative study between the source documents and her writings will
show how she used her sources and adapted them to fit her thought and spiritual applications.

I. The Life of Paul
In writing her commentary on the life of Paul, Ellen White borrowed many expressions and
descriptions from one book found in her library by W. J . Conybeare and J . S. Howson, The Life
and Epistles of St. Paul. Covering similar themes and historical events as her own book, this book
contains descriptions and analyses of the historical context and culture of the Middle East as it
relates to the life and ministry of the apostle Paul. This book was well known among Adventists
and was in fact recommended as good reading.
In the February 22, 1883 edition of the Signs of the Times an advertisement appeared on
page 96 about Conybeare and Howson's book. Ellen White endorsed this book with the following
comment: "The Life of St. Paul by Conybeare and Howson, I regard as a book of great merit, and
one of rare usefulness to the earnest student of the New Testament history."
This study will compare two chapters in each book: chapters 14 (pp. 382-395) and 16 (pp.
427-440) in Conybeare and Howson's The Life and Epistles of St. Paul, and chapters 13 (pp.
128-140) and 14 (pp. 140-149) in White's Sketches From the Life of Paul. The similarities in
thought and wording are obvious between these two books. Sometimes Ellen White used or
borrowed similar thoughts by using key words and expressions from Conybeare and Howson's
book and then paraphrased their thoughts; other times she borrowed directly from them changing
only a few words in some sentences. The literary borrowing was almost entirely limited to
historical information and backgrounds, and was often rearranged by White to fit her thought and
chapter outline. Whereas Conybeare and Howson give very little spiritual application of and
commentary on the events Paul encountered, White attends to the spiritual lessons to be gained
from these events and borrows little from Conybeare and Howson when it comes to the spiritual
applications of the stories and events from the life of Paul.
In two letters to L.E. Froom (J anuary 8, 1928 and December 13, 1934), now found
in Selected Messages, book 3, W. C. White shared how her mother used some of the historical
materials she found in other books:
The great events occurring in the life of our Lord were presented to her in panoramic scenes
as also were the other portions of The Great Controversy. In a few of these scenes chronology
and geography were clearly presented, but in the greater part of the revelation the flashlight
scenes, which were exceedingly vivid, and the conversations and the controversies, which she
heard and was able to narrate, were not marked geographically or chronologically, and she was
left to study the Bible and history, and the writings of men who had presented the life of our Lord
to get the chronological and geographical connection.
Another purpose served by the reading of history and the Life of Our Lord and the Life of St.
Paul, was that in so doing there was brought vividly to her mind scenes presented clearly in vision,
but which were through the lapse of years and her strenuous ministry, dimmed in her memory.
Many times in the reading of Hanna, Farrar, or Fleetwood, she would run on to a description
of a scene which had been vividly presented to her, but forgotten, and which she was able to
describe more in detail than that which she had read. Selected Messages 3:459, 460.
In some of the historical matters such as are brought out in Patriarchs and Prophets,
and in Acts of the Apostles and in Great Controversy, the main outlines were made very
clear and plain to her, and when she came to write up these topics, she was left to study the
Bible and history to get dates and geographical relations and to perfect her description of
details. Selected Messages 3:462.
In the following pages, one will find two parallel columns placing side by side many
paragraphs or sentences from the chapters studied in these two books. Words underlined
represent direct wording from authors used by White.
5


Ellen G. White
Sketches from the Life of Paul
W.J. Conybeare and J.S. Howson
The Life and Epistles of St. Paul
The J ews, now widely dispersed in all
civilized lands, were generally expecting the
speedy advent of the Messiah. In their visits to
J erusalem at the annual feasts, many had
gone out to the banks of the J ordan to listen to
the preaching of J ohn the Baptist. From him
they had heard the proclamation of Christ as
the Promised One, and on their return home
they had carried the tidings to all parts of the
world. (129)
Many J ews from other countries received
from the Baptist their knowledge of the Messiah,
and carried with them this knowledge on their
return from Palestine.... But in a position
intermediate between this deluded party and
those who were travelling as teachers of the full
and perfect gospel there were doubtless many
among the floating J ewish population of the
empire whose knowledge of Christ extended only
to that which had been preached on the banks of
the J ordan. (385-386)
On his arrival at Ephesus, Paul found
twelve brethren, who, like Apollos, had been
disciples of J ohn the Baptist, and like him had
gained an imperfect knowledge of the life and
mission of Christ. (129)
Apollos, along with twelve others who are
soon afterward mentioned at Ephesus, was
acquainted with Christianity only so far as it had
been made known by J ohn the Baptist. (385)
The city was famed for the worship of the
goddess Diana and the practice of magic.
(134)
This city was renowned throughout the
world for the worship of Diana and the practice of
magic. (392)
Here was the great temple of Diana,
which was regarded by the ancients as one of
the wonders of the world. Its vast extent and
surpassing magnificence made it the pride, not
only of the city, but of the nation. Kings and
princes had enriched it by their donations. The
Ephesians vied with one another in adding to
its splendor, and it was made the treasure-
house for a large share of the wealth of
Western Asia. (134)
This was the temple of Artemis or Diana,
which glittered in brilliant beauty at the head of
the harbor, and was reckoned by the ancients as
one of the wonders of the world....The national
pride in the sanctuary was so great that when
Alexander offered the spoils of his Eastern
campaign if he might inscribe his name on the
building, the honor was declined. The Ephesians
never ceased to embellish the shrine of their
goddess, continually adding new decorations and
subsidiary buildings, with statues and pictures by
the most famous artists. (429-430)
The idol enshrined in this sumptuous
edifice was a rude, uncouth image, declared
by tradition to have fallen from the sky. (134)
If the temple of Diana at Ephesus was
magnificent, the image enshrined within the
sumptuous enclosure was primitive and rude. (431)
Upon it were inscribed mystic characters
and symbols, which were believed to possess
great power. When pronounced, they
were said to accomplish wonders. When
written, they were treasured as a potent charm
to guard their possessor from robbers, from
disease, and even from death. Numerous and
Eustathius says that the mysterious symbols
called 'Ephesian Letters' were engraved on the
crown, the girdle, and the feet of the
goddess.... When pronounced they
were regarded as a charm, and were directed to
be used especially by those who were in the
power of evil spirits. When written they

5
Color addedred for verbatim, blue for paraphrase, and green for Scripture.
costly books were written by the Ephesians to
explain the meaning and use of these symbols.
(134-135)
were carried about as amulets.... The study of
these symbols was an elaborate science, and
books, both numerous and costly, were compiled
by its professors. (392)
As Paul was brought in direct contact with
the idolatrous inhabitants of Ephesus, the
power of God was strikingly displayed through
him. The apostles were not always able to
work miracles at will. The Lord granted his
servants this special power as the progress of
his cause or the honor of his name
required. Like Moses and Aaron at the court of
Pharaoh, the apostle had now to maintain the
truth against the lying wonders of the
magicians; hence the miracles he wrought
were of a different character from those which
he had heretofore performed. As the hem of
Christ's garment had communicated healing
power to her who sought relief by the touch of
faith, so on this occasion, garments were made
the means of cure to all that believed;
"diseases departed from them, and evil spirits
went out of them." Yet these miracles gave no
encouragement to blind superstition.
When J esus felt the touch of the suffering
woman, he exclaimed, "Virtue is gone out
of me." [Luke 8:46, italics hers] So the
scripture declares that the Lord wrought
miracles by the hand of Paul, and that the
name of the Lord J esus was magnified, and
not the name of Paul. [Acts 19:11, 17] (135)
This statement throws some light on the
peculiar character of the miracles wrought by
Paul at Ephesus. We are not to suppose that the
apostles were always able to work miracles at
will. An influx of supernatural power was given to
them at the time and according to the
circumstances that required it. And the character
of the miracles was not always the same. They
were accommodated to the peculiar forms of sin,
superstition, and ignorance they were required to
oppose. Here, at Ephesus, Paul was in the face
of magicians, like Moses and Aaron before
Pharaoh; and it is distinctly said that his miracles
were 'not ordinary wonders,' from which we may
infer that they were different from those which he
usually performed .... A miracle which has a
closer reference to our present subject is that in
which the hem of Christ's garment was made
effectual to the healing of a poor sufferer and the
conviction of the bystanders. So on this occasion
garments were made the means
of communicating a healing power to those who
were at a distance, whether they were
possessed with evil spirits or afflicted with
ordinary diseases. Yet was this no
encouragement to blind superstition. When the
suffering woman was healed by touching the
hem of the garment, the Saviour turned round
and said, 'Virtue is gone out of me.' [Luke 8:46,
italics theirs] And here at Ephesus we are
reminded that it was God who 'wrought miracles
by the hands of Paul' (v. 11), and that 'the name,'
not of Paul, but 'of the Lord J esus, was
magnified' (v. 17). (393)
Sorcery had been prohibited in the Mosaic
law,* on pain of death, yet from time to time it
had been secretly practiced by apostate J ews.
At the time of Paul's visit to Ephesus, there
were in the city certain J ewish exorcists, who,
seeing the wonders wrought by him, claimed to
possess equal power. Believing that the name
of J esus acted as a charm, they determined
to cast out evil spirits by the same means
which the apostle had employed. (136)
*LP is more specific.
The stern severity with which sorcery was
forbidden in the Old Testament attests the early
tendency of the Israelites to such practices....
This passage in Paul's latest letter [2 Tim. 3:13]
had probably reference to that very city in which
we see him now brought into oppositions with
J ewish sorcerers. These men, believing that the
name of J esus acted as a charm, and
recognizing the apostle as a J ew like
themselves, attempted his method of casting out
evil spirits. (393-394)
An attempt was made by seven brothers,
the sons of one Sceva, a J ewish priest.
Finding a man possessed with a demon, they
addressed him, "We adjure thee by J esus,
whom Paul preacheth." But the evil spirit
One specific instance is recorded which
produced disastrous consequences to those who
made the attempt, and led to wide results among
the general population. In the number of those
who attempted to cast out evil spirits by the
answered with scorn, "J esus I know, and Paul I
know; but who are ye?" and the one
possessed sprang on them with frantic
violence, and beat and bruised them, so that
they fled out of the house, naked and
wounded. [Acts 19:15, 16] (136)
'name of J esus' were seven brothers, sons of
Sceva, who is called a high priest... But the
demons, who were subject to J esus, and by his
will subject to those who preached his gospel,
treated with scorn those who used his Name
without being converted to his truth. 'J esus I
know, and Paul I know; but who are ye?' was the
answer of the evil spirit. And straightway the man
who was possessed sprang upon them with
frantic violence, so that they were utterly
discomfited, and 'fled out of the house naked and
wounded.'" (394)
The discomfiture and humiliation of those
who had profaned the name of J esus, soon
became known throughout Ephesus, by J ews
and Gentiles. Unmistakable proof had been
given of the sacredness of that name, and the
peril which they incurred who should invoke it
while they had no faith in Christ's divine
mission. Terror seized the minds of many, and
the work of the gospel was regarded by all with
awe and reverence. Facts which had
previously been concealed were now brought
to light. In accepting Christianity, some of the
brethren had not fully renounced their heathen
superstitions. The practice of magic was still to
some extent continued among them.
Convinced of their error by the events
which had recently occurred, they came and
made a full confession to Paul, and publicly
acknowledged their secret arts to be deceptive
and Satanic. (136-137)
This fearful result of the profane use of that
holy Name which was proclaimed by the apostles
of all men soon became notorious, both among
the Greeks and the J ews. Consternation and
alarm took possession of the minds of many, and
in proportion to this alarm the name of the Lord
J esus began to be reverenced and honored.
Even among those who had given their faith to
Paul's teaching, some appear to have retained
their attachment to the practice of magical arts.
Their conscience was moved by what had
recently occurred, and they came and made a
full confession to the apostle, and publicly
acknowledged and forsook their deeds of
darkness. (394)
Many sorcerers also abjured the practice of
magic, and received Christ as their Saviour. They
brought together the costly books containing the
mysterious "Ephesian letters," and the secrets of
their art, and burned them in the presence of all
the people. When the books had been
consumed, they proceeded to reckon up the
value of the sacrifice. It was estimated at fifty
thousand pieces of silver, equal to about ten
thousand dollars. (137)
The fear and conviction seem to have
extended beyond those who made a profession
of Christianity. A large number of the sorcerers
themselves openly renounced the practice which
had been so signally condemned by a higher
power, and they brought together the books that
contained the mystic formularies and burnt
them before all the people. When the volumes
were consumed they proceeded to reckon up the
price at which these manuals of enchantment
would be valued.... Hence we must not be
surprised that the whole cost thus sacrificed and
surrendered amounted to as much as two
thousand pounds of English money. (394-395)
The month of May was specially devoted
to the worship of the goddess of Ephesus. The
universal honor in which this deity was held,
the magnificence of her temple and her
worship, attracted an immense concourse of
people from all parts of the province of Asia.
Throughout the entire month the festivities
were conducted with the utmost pomp and
The whole month of May was consecrated to
the glory of the goddess.... The Artemisian
festival was not simply an Ephesian ceremony,
but was fostered by the sympathy and
enthusiasm of all the surrounding neighborhood
... so this gathering was called 'the common
meeting of Asia.' ... [They enjoyed] the various
amusements which made the days and nights of
splendor. ... The officers chosen to conduct
this grand celebration were the men of highest
distinction in the chief cities of Asia. They were
also persons of vast wealth, for in return for the
honor of their position, they were expected to
defray the entire expense of the occasion. The
whole city was a scene of brilliant display and
wild revelry. Imposing processions swept to the
grand temple. The air rung with sounds of joy.
The people gave themselves up to feasting,
drunkenness, and the vilest debauchery. (141)
May one long scene of revelry. ... About the time
of the vernal equinox each of the principal towns
within the district called Asia chose one of its
wealthiest citizens, and from the whole number
thus returned then were finally selected to
discharge the duty of asiarchs. ... Receiving no
emolument from their office, but being required
rather to extend large sums for the amusement of
the people and their own credit, they were
necessarily persons of wealth. (435)
It had long been customary among
heathen nations to make use of small images
or shrines to represent their favorite objects of
worship. Portable statues were modeled after
the great image of Diana, and were widely
circulated in the countries along the shores of
the Mediterranean. Models of the temple which
enshrined the idol were also eagerly sought.
Both were regarded as objects of worship, and
were carried at the head of processions, and
on journeys and military expeditions. An
extensive and profitable business had grown
up at Ephesus from the manufacture and sale
of these shrines and images. (142)
One of the idolatrous customs of the ancient
world was the use of portable images or shrines,
which were little models of the more celebrated
objects of devotion. They were carried in
processions, on journeys and military
expeditions, and sometimes set up as household
gods in private houses. ... From the expression
used by Luke, it is evident that an extensive and
lucrative trade grew up at Ephesus from the
manufacture and sale of these shrines. Few of
those who came to Ephesus would willingly go
away without a memorial of the goddess and a
model of her temple; and from the wide
circulation of these works of art over the shores
of the Mediterranean and far into the interior it
might be said, with little exaggeration, that her
worship was recognized by the 'whole world'.
[Acts 19:27] (431-432)
Those who were interested in this branch
of industry found their gains diminishing. All
united in attributing the unwelcome change to
Paul's labors. Demetrius, a manufacturer of
silver shrines, called together the workmen of
his craft, and by a violent appeal endeavored
to stir up their indignation against Paul. (142)
Doubtless, those who employed themselves
in making the portable shrines of Diana expected
to drive a brisk trade at such a time, and when
they found that the sale of these objects of
superstition was seriously diminished, and that the
preaching of Paul was the cause of their
merchandise being depreciated.... A certain
Demetrius, a master-manufacturer in the craft,
summoned together the workmen, ... and
addressed to them an inflammatory speech. (436)
He represented that their traffic was
endangered, and pointed out the great loss
which they would sustain if the apostle were
allowed to turn the people away from their
ancient worship. He then appealed to their
ruling superstition.... (142)
Demetrius appealed first to the interest of his
hearers, and then to their fanaticism. He told
them that their gains were in danger of being
lost, and , besides this, that 'the temple of the
great goddess Diana'... was in danger of being
despised.... (437)
This speech acted as fire to the stubble.
The excited passions of the people were
roused, and burst forth in the cry, "Great is
Diana of the Ephesians!" (143)
Such a speech could not be lost when
thrown like fire on such inflammatory materials.
The infuriated feeling of the crowd of assembled
artisans broke out at once into a cry in honor of
the divine patron of their city and their craft -
'Great is Diana of the Ephesians!' (437)
A report of the speech of Demetrius was
rapidly circulated. The uproar was terrific. The
whole city seemed in commotion. An immense
The excitement among this important and
influential class of operatives was not long in
spreading through the whole city. The infection
crowd soon collected, and a rush was made to
the workshop of Aquila, in the J ewish quarters,
with the object of securing Paul. In their insane
rage they were ready to tear him in pieces. But
the apostle was not to be found. His brethren,
receiving an intimation of the danger, had
hurried him from the place. Angels of God
were sent to guard the faithful apostle.* His
time to die a martyr's death had not yet come.
Failing to find the object of their wrath, the mob
seized two of his companions, Gaius and
Aristarchus, and with them hurried on to the
theater. (143) *LP uniquely mentions the
"Jewish quarters" and the guarding angels.
seized upon the crowds of citizens and
strangers, and a general rush was made to the
theatre, the most obvious place of assembly. On
their way they seem to have been foiled in the
attempt to lay hold of the person of Paul, though
they hurried with them into the theatre two of the
companions of his travels, Gaius and
Aristarchus, whose home was in Macedonia.
(437) ["And the whole city was filled with
confusion: and having caught Gaius and
Aristarchus, men of Macedonia, Paul's
companions in travel, they rushed with one
accord into the theatre." Acts 19:29.]
Several of the most honorable and
influential among the magistrates sent him an
earnest request not to venture into a situation
of so great peril. (144)
Some of the asiarchs ... sent an urgent
message to him to prevent him
from venturing into the scene of disorder and
danger. (437-438)
The tumult at the theater was continually
increasing. "Some cried one thing, and some
another; and the more part knew not wherefore
they had come together." From the fact that
Paul and some of his companions were of
Hebrew extraction, the J ews felt
that odium was cast upon them, and that their
own safety might be endangered. (144)
It was indeed a scene of confusion, and
never perhaps was the character of a mob more
simply and graphically expressed than when it is
said that 'the majority knew not why they were
come together' (v. 32). At length an attempt was
made to bring the expression of some articulate
words before the assembly. This attempt came
from the J ews, who seem to have been afraid
lest they should be implicated in the odium which
had fallen on the Christians. (438)
He [the recorder of the city] bade them
consider that Paul and his companions had not
profaned the temple of Diana, nor outraged the
feelings of any by reviling the goddess. He then
skillfully turned the subject, and reproved the
course of Demetrius ... He closed by warning
them that such an uproar, raised without
apparent cause, might subject the city of
Ephesus to the censure of the Romans, thus
causing a restriction of her present liberty, and
intimating that there must not be a repetition of
the scene. Having by this speech
completely tranquilized the disturbed elements,
the recorder dismissed the assembly. (145-146)
Then he [town-clerk] bids them remember
that Paul and his companions had not been guilty
of approaching or profaning the temple, or of
outraging the feelings of the Ephesians by
calumnious expressions against the goddess.
And then he turns from the general subject to the
case of Demetrius.... And, reserving the most
efficacious argument to the last, he reminded
them that such an uproar exposed the city to the
displeasure of the Romans; for, however great
were the liberties allowed to an ancient and loyal
city, it was well known to the whole population
that a tumultuous meeting which endangered the
public peace would never be tolerated. So,
having rapidly brought his arguments to a climax,
he tranquilized the whole multitude and
pronounced the technical words which declared
the assembly dispersed. (438-439)
His [Paul's] heart was filled with gratitude to
God that his life had been preserved, and that
Christianity had not been brought into disrepute
by the tumult at Ephesus. (146)
With gratitude to that heavenly Master who
had watched over his life and his works .... (439)
God had raised up a great magistrate to
vindicate his apostle, and hold the tumultuous
mob in check. (146)
Thus, God used the eloquence of a Greek
magistrate to protect his servant, as before he
had used the right of Roman citizenship and the
calm justice of a Roman governor. (439)
A few notes of analysis and conclusion.
In this parallel study of Ellen White's Sketches from the Life of Paul and Conybeare and
Howson's Life and Epistles of St. Paul we find evidences that Ellen White did get some materials
from these two authors. However, we must recognize that her borrowing was not done in a
mindless manner. She borrowed geographical, archaeological and historical information to
supplement her thoughts and descriptions of the events she was describing. Sometimes she
loosely paraphrased what she borrowed, other times the paraphrases are more substantial, still
sometimes the passages borrowed are almost word for word, or following the same line of
thought.
6
Yet, it also seems evident that she borrowed what she needed and left out what did not
fit her thought. One drawback of this comparative study is the fact that long sections of Ellen
White's chapters are not mentioned because there is no parallel with Conybeare and Howson.
Furthermore, one should note that Ellen White often rearranged Conybeare and Howson's outline
and thoughts, she took materials from different pages or chapters and lined them up in her own
way. Most students doing research today do not take the time to rework someone's thoughts and
outline to that extent. This study shows that Ellen White knew what she was borrowing and did
not borrow material mindlessly, simply to fill a page. She interacted with the material which to me
indicates she was not plagiarizing.
7


12. Was there ever a lawsuit filed against Ellen White for Sketches from the Life of Paul?
In 1919, D. M. Canright charged that Conybeare and Howson had threatened lawsuit against
Ellen White. As noted above, Conybeare and Howson's book was not under copyright in the
United States since it was published in England before J uly 1, 1891. The Thomas Y. Crowell
Company of New York, a US publisher of Conybeare's book that was publishing the book without
needing to get permission, wrote in 1924:
We publish Conybeare's Life and Epistles of the Apostle Paul but this is not a copyrighted
book and we would have no legal grounds for action against your book and we do not think that
we have ever raised any objection or made any claim such as you speak of.Nichol, p. 456.
Had it been written after 1891, copyright protection still did not cover a "derivative work," the
most Sketches from the Life of Paul could qualify to be called. According to the 1919 Bible
Conference Minutes, A. G. Daniells did mention the lawsuit story as if it were a fact. It is likely that
he read Canright's book and thought the myth was factual. Yet Canright's book offered no proof
of the charge, and there was no possibility that it could have been true (Nichol, p. 438).
8


6
Ellen White borrows some of their language to tell the same Biblical story in more colorful language.
7
http://www.andrews.edu/~fortind/EGWWhite-Conybeare.htm.
8
http://www.pickle-publishing.com/papers/jeremiah-films/response-to-video-103.htm.