1. Why were portions of the early "Spiritual Gifts" and "Spirit of Prophecy" volumes left out of the later "Patriarchs and Prophets" that corresponded to them?
2. When the Holy Spirit has seen fit to reveal "a certain thing," has any individual, including the prophet himself, a right to suppress it as inopportune? And do these omissions consti: tute "suppression." as Mrs. White's critics charge?
The reasons, in answer to the first question, become apparent when one pauses to consider the plan and purpose of the earlier books containing them—"Spiritual Gifts," Volume III, and "The Spirit of Prophecy," Volume I—in contrast to the later volume, "Patriarchs and Prophets," covering the same general ground.
The earlier books were written for the special benefit of the church. They were prepared primarily for and circulated chiefly aniong those who had faith in Mrs. White's utterances. These early volumes naturally had but a limited circulation in those beginning days of our work, when we had only a small constituency.
When these original editions were exhausted, a third set, called "The Controversy Series," was prepared to take their place, but with the purpose in view of world-wide circulation as subscription books, largely among those not of our faith. These prospective readers had little or no knowledge of the origin and character of Mrs. White's revelations, which in their original form had included many things that were of special value to the membership of the church. Said Mrs. White:
"There are matters in the 'Testimonies' that are written, not for the world at large, but for the believing children of God, and it is not appropriate to make instruction, warning, reproof, or counsel of this character public to the world." —"Testimonies to Ministers," p.
For this reason, Mrs. White added much on the one hand that had been shown her in subsequent visions, and on the other hand left out numerous statements contained in the earlier books. For example, in chapter 27 of "The Spirit of Prophecy," Volume IV, entitled, "Snares of Satan," the introductory section, comprising nearly four pages, is omitted from the larger book intended for a world audience. It is excellent instruction for Sabbath keepers, pointing out the work Satan will do in persuading popular ministers and church members to elevate the Sunday Sabbath, and to persecute Sabbath keepers. But it was manifestly inappropriate for a subscription book to be sold by colporteurs to multiplied thousands who would only be offended and not benefited.
On the other hand, many subjects were presented more fully to her view in visions subsequent to her earlier writings, with additional details, so that various phases were rewritten for publication several times, each time more fully than before. Thus the section on the fall of Satan and of man, which at the first, in "Early Writings," occupied only eight small pages, fills thirty large pages in "Patriarchs." The life of Christ was presented in "Early Writings" in forty pages in 1858. In 1878 it occupied over six hundred pages, in "The Spirit of Prophecy," Volumes II and III. And as now published in "The Desire of Ages," "Mount of Blessing," "Christ's Object Lessons," and a portion of "Ministry of Healing," it fills more than seventeen hundred pages. Thus there were proper and purposeful omissions as well as additions, as later books were prepared for different classes of readers.
Matters presented to Mrs. White in vision were not given her word for word to be repeated without variation, subsequent expansion, or abbreviation. It was the thought that was given by inspiration, not the precise phrasing. Scenes were presented to her in vision, and instruction was given her to be transmitted to others. This she wrote out, employing her own phraseology, except in the case of the direct statements of an angel to her. These she quoted. Words are but signs of ideas. If there were but one way of expressing an idea or of describing a view, then provision for verbal inspiration would seem inescapable. But there are scores of ways of accurately conveying a given idea to others, or of faithfully describing a view presented, with entire fidelity to the original impression on the mind. That such freedom of expression was given to, and employed by, Mrs. White is clearly stated by her. Thus we read:
"The words I employ in describing what I have seen are my own, unless they be those spoken to me by an angel, which I always inclose in marks of quotation."---Review and Herald. Oct. 8. 1867. p. 260.
Moreover, the appointed messenger of the Lord was invested with discretionary powers and wisdom in giving the messages received of God to meet special times and occasions. Mrs. White also writes specifically concerning this matter.
"While my husband lived, he acted as a helper and counselor in the sending out of the messages that were given to me. . . . The instruction I received in vision was faithfully written out by me. as I had time and strength for the work. Afterward we examined the matter together, my husband correcting grammatical errors and eliminating needless repetition. Then it was carefully copied for the persons addressed, or for the printer."
"It requires much wisdom and sound judgment, quickened by the Spirit of God, to know the proper time and manner to present the instruction that has been given."
"In the early days of this cause, if some of the leading brethren were present when messages from the Lord were given, we would consult with them as to the best manner of bringing the instruction before the people. Sometimes it was decided that certain portions would better not be read before a congregation. Sometimes those whose course was reproved would request that the matters pointing out their wrongs and dangers should be read before others, that they, too, might be benefited."
"Faithfully I endeavor to write out that which is given me from time to time by the divine Counselor. Some portions of that which I write are sent out immediately to meet the present necessities of the work. Other portions are held until the development of circumstances makes it evident to me that the time has come for their use."—"The Writing and Sending Out of the Testimonies to the Church," by Ellen G. White, pp. 4-6; 1906; Pacific Press.
In the light of these statements, we understand, first, that with the exception of occasional cases wherein words were spoken to be repeated, and which were quoted, Mrs. White was left free to choose the phraseology in which to express the thoughts that had been revealed to her, and which she placed in writing for preservation and use. If a better way of stating what had been revealed occurred to her, she always felt free to improve the form of statement, so as to bring it into closer conformity to what had been presented to her mind. If ordinary writers change their phrasing in later editions to better express the human ideas they are struggling to express, surely the Lord's messenger is wholly justified in seeking unceasingly to perfect the expression of the divine truth committed to her by the Lord as a legacy for transmission to others. In fact, Mrs. White was not satisfied with the phrasing of much that she wrote, for she felt that it did not adequately present those tremendous scenes which were presented as moving panoramas before, her.
And, second, Mrs. White was left to select from her manuscripts the material deemed most suitable for use in her various publications. We therefore believe that on the one hand, she rightfully exercised the privilege of omitting or varying in her later books, words, sentences, paragraphs, or entire sections formerly used; and on the other hand, that she exercised the same right in adding supplemental matter in harmony with the leadings of the Lord, and the fuller light that had come in later visions.
Mrs. White wrote hundreds of articles for our periodicals that have never been reprinted; or if used, only portions have been incorporated into subsequent books. Surely failure to 'reprint every paragraph in articles so used, or every article of a series incorporated into a later book, could not be denominated suppression by any unprejudiced mind. Yet the principle involved is the same. These messages were printed, distributed, served their purpose, and are accessible in the periodical files of those earlier decades.
The opprobrious term "suppression," as used by critics of Mrs. White, implies a restraint in freedom of circulation, an intent or effort to conceal, destroy, or recall either the books themselves or certain passages which she did not reprint in subsequent editions. This odious term is selected by these critics for the obvious purpose of destroying confidence in Mrs. White and her work. Its employment is designed to prejudice the case, and so to create a question as to the general reliability of her writings.
But it should be remembered that approximately eight thousand sets of "Spiritual Gifts" and "The Spirit of Prophecy" were circulated among the early believers, and not a single book among these twenty or more thousands was ever recalled, withdrawn from circulation, destroyed to prevent knowledge of its content, or placed under any sort of ban. They are to be found in the homes of older Adventists and in most of our institutional libraries, and "The Spirit of Prophecy," Volumes I to IV, in numerous public libraries. These early volumes, it should not be forgotten, can be purchased without let or hindrance from any who are willing to part with them.
Uriah Smith, veteran editor of the Review for forty-seven years, writing in 1887 concerning this charge of suppression of portions of the early visions, likewise advanced by critics in his day, said:
"It is an interesting point to inquire when this work [of suppression] was done, and under what circumstances, and what methods were adopted to accomplish it. On the first day of May, 1853, we entered upon a connection with the Review Office, which, with the exception of two brief intervals, has continued to the present time. During all these thirty-four years, therefore, we speak from personal knowledge when we say that there has not been the first suggestion, or the least indication of any desire or intention to conceal or modify or in the least degree change anything revealed through Sister White in vision."—Review and Herald, Battle Creek, Mich., July 19, 1887, p. 456.
