The Great Controversy is a book by Ellen G. White, one of the founders of the Seventh-day Adventist Church, and held in esteem as a prophetess or messenger of God among Seventh-day Adventist members. In it, White describes the "Great Controversy theme" between JesusChrist and Satan, as played out over the millennia from its start in heaven, to its final end when the remnant who are faithful to God will be taken to heaven at the Second Advent of Christ, and the world is destroyed and recreated. Regarding the reason for writing the book, the author reported, "In this vision at Lovett's Grove (in 1858), most of the matter of the Great Controversy which I had seen ten years before, was repeated, and I was shown that I must write it out."[1]
The name "Great Controversy" first applied to volume 1 of the 4 volume set "Spiritual Gifts" published in 1858. That single volume was then expanded to a 4 volume set entitled "The Spirit of Prophecy" subtitled "The Great Controversy" with the volumes published separately from 1870 to 1884. The last volume was also subtitled, "From the Destruction of Jerusalem, to the End of the Controversy". The 4 volume set was then expanded to 5 volumes entitled "the Conflict of the Ages Series" with the last volume given the name "The Great Controversy Between Christ and Satan During the Christian Dispensation" published in 1888. Volume 5 was again expanded and published in 1911. The 1884, 1888, and 1911 books incorporate historical data from other authors.
Synopsis
This synopsis is of the current, 1911 edition and its predecessor, the 1888 edition. While the original 1858 edition covered the entire history of sin from its beginning in heaven until it is eradicated in the new earth, these two editions cover just the Christian dispensation.
Much of the first half of the book is devoted to the historical conflict between Roman Catholicism and Protestantism. White writes that the Papacy propagated a corrupt form of Christianity from the time of Constantine I onwards, and during the Middle Ages was opposed only by the Waldensians and other small groups, who preserved an authentic form of Christianity. Beginning with John Wycliffe and Jan Huss and continuing with Martin Luther, Huldrych Zwingli, and others, the Reformation led to a partial recovery of biblical truth. In the early 19th century William Miller began to preach that Jesus was about to return to earth; his movement eventually resulted in the formation of the Adventist Church.
The second half of the book is prophetic, looking to a resurgence in papal supremacy. The civil government of the United States will form a union with the Roman Catholic Church as well as with apostate Protestantism, leading to enforcement of a universal Sunday law (the mark of the beast), and a great persecution of Sabbath-keepers immediately prior to the second coming of Jesus. And these will be part of the end timeremnant of believers who are faithful to God, which will be sealed and manifested just prior to the second coming of Jesus.
The official Ellen G. White Estate web site views the 1888 version as the original "Great Controversy," with the 1911 edition being the only revision.[3]
While working to complete the book in 1884, White wrote, "I want to get it out as soon as possible, for our people need it so much... . I have been unable to sleep nights, for thinking of the important things to take place... . Great things are before us, and we want to call the people from their indifference to get ready."
In the 1911 edition preface, the author states the primary purpose of the book to be "to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast approaching struggle of the future."[4]
Publishing and distribution
There are four major editions of the book commonly called The Great Controversy. While currently all editions printed by Seventh-day Adventist publishing houses are based on the 1911 edition, the first three editions have also been reprinted by Seventh-day Adventist publishing houses as facsimile reproductions, and several Seventh-day Adventist laymembers have reprinted them in various formats, with various titles also.
The Great Controversy between Christ and His Angels, and Satan and His Angels
1858
41
~48,800
The Spirit of Prophecy: The Great Controversy Between Christ and Satan, 4 volumes:
From the Destruction of Jerusalem, to the End of the Controversy, Volume 4
1884
37
~136,700
The Conflict of the Ages Series, 5 volumes:
The Great Controversy Between Christ and Satan During the Christian Dispensation, Volume 5
1888
42
~237,400
The Conflict of the Ages Series, 5 volumes:
The Great Controversy Between Christ and Satan in the Christian Dispensation, Volume 5
1911
42
~241,500
The 1858 edition
In 1858, at Lovett's Grove, Ohio, Sunday, 14 March, a funeral was held in a schoolhouse where Ellen and James White were holding meetings, James was asked to speak and Ellen was moved to bear her testimony. Part way through her talk, she went into a two-hour vision in front of the congregation. The vision mostly concerned the matter of the "great controversy," which she had seen ten years before (1848). She was told that she must write it out. The next day on a train they began arranging plans for writing and publishing the future book immediately on their return home. At a stopover, Ellen experienced a stroke of paralysis, which made writing virtually impossible.[6]
For several weeks afterward, Ellen could not feel pressure on her hand or cold water poured on her head. At first, she wrote but one page in a day and then rested for three. But as she progressed, her strength increased, and by the time she finished the book, all effects of the stroke were gone. The book was completed by mid-August and subsequently published as Spiritual Gifts, Vol. 1,: The Great Controversy Between Christ and His Angels, and Satan and His Angels.[6]
It is written in the first-person present tense, with the phrase "I saw" being used 161 times to refer to the author's experience in receiving the vision given to enable her to write this book. The book describes the whole history of sin chronologically, from before sin ever entered the universe to after its final destruction in The New Earth.[citation needed]
The 1884 edition
Plans were laid in the late 1860s for the Spirit of Prophecy series, an expansion of the 1858 Great Controversy theme into four volumes, designed especially for Seventh-day Adventist reading. Volume 1, dealing with Old Testament history, was published in 1870. The New Testament history required two volumes which were published in 1877 and 1878.[7]
For volume 4, Ellen was instructed through vision to present an outline of the controversy between Christ and Satan as it developed in the Christian dispensation to prepare the mind of the reader to understand clearly the controversy going on in the present day. She explained:
"As the Spirit of God has opened to my mind the great truths of His Word, and the scenes of the past and the future, I have been bidden to make known to others that which has thus been revealed—to trace the history of the controversy in past ages, and especially so to present it as to shed a light on the fast approaching struggle of the future. 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. The facts having been condensed into as little space as seemed consistent with a proper understanding of their application."[8]
Much of this history had passed before her in vision but not all the details and not always in precise sequence. In a statement read on October 30, 1911, carrying Ellen's written endorsement, W. C. White said:
"She (Ellen) made use of good and clear historical statements to help make plain to the reader the things which she is endeavoring to present. When I was a mere boy, I heard her read D'Aubigne's History of the Reformation to my father. She read to him a large part, if not the whole, of the five volumes. She has read other histories of the Reformation. This has helped her to locate and describe many of the events and the movements presented to her in vision."[9]
While verbs used are still generally present tense, the first person aspect is not present. The book was published in two bindings, one, olive in color, carrying the title The Great Controversy, the other in black cloth titled Spirit of Prophecy, volume 4. The book was sold to both Seventh-day Adventists and the general public. Fifty thousand copies were distributed within three years' time.[10]
The 1888 edition
Full Morocco design option in brown leather, with gold edges.
The 1884 Great Controversy had enjoyed escalating sales. In 1887, C. H. Jones, manager of Pacific Press, informed Ellen that they needed to completely reset the type for the book because the old type was worn out. This was, therefore, a good time to improve and make corrections to the book.[11]
The 1884 book was reaching beyond the ranks of Seventh-day Adventists. Yet the terminology and, in some cases, the content was directed largely to Adventists. Expressions familiar to Adventists were sometimes incomprehensible to the ordinary reader. Also, some subjects were too briefly treated because the readers were expected to be familiar with them. Some adaptation of wording seemed desirable and also changing of the verb tense from present to past.[11]
At that time, Ellen was living in Europe, the land of Reformation history, a subject that is an important part of the book. Accordingly, she added a chapter on Huss and Jerome of Prague, who had previously been but briefly mentioned. More was added about Huldrych Zwingli and John Calvin. Other chapters were enlarged and important additions were made about the sanctuary. Additional scriptures were introduced and footnote references were increased.[11]
The book was also translated into French and German. The translators and proofreaders, along with White and her editors, would read, discuss, and translate chapters of the book as it was being reviewed for the new edition. By this means, the translators got the spirit of the work and so could improve the translation.[11]
The introduction describes the work of God's prophets and details God's commission to her to write the book:
"Through the illumination of the Holy Spirit, the scenes of the long-continued conflict between good and evil have been opened to the writer of these pages. From time to time I have been permitted to behold the working, in different ages, of the great controversy between Christ, the Prince of life, the Author of our salvation, and Satan, the prince of evil, the author of sin, the first transgressor of God's holy law.[12]
She wrote, "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."[13]
In the 1884 Great Controversy, Ellen quoted from D'Aubigne, Wylie, etc. In this enlargement, she brought in considerably more of such materials. At times she quoted, at times paraphrased, and at times depicted, in her own words, the events of history that formed the vehicle for presenting the larger picture, the behind-the-scenes controversy, that had been opened to her in vision. In keeping with the thinking in those times, she and those associated with her did not consider this use of available materials as a matter that called for specific recognition.[11]
The 1911 edition
By 1907, so many copies had been printed that repairs had to be made on the most badly worn plates. At the same time, the illustrations were improved and a subject index was added. Then in 1910, C. H. Jones, the manager of Pacific Press, wrote saying that the plates were totally worn out and needed to be replaced before another printing could be done. Since White owned the printing plates, whatever would be done with The Great Controversy had to be done under her direction and at her expense.
At first, the procedures seemed routine and uncomplicated. No alterations in the text were contemplated, beyond technical corrections as might be suggested by Miss Mary Steward, a proofreader of long experience and member of White's staff. However, Ellen White decided to examine the book closely and make changes as needed:
"When I learned that the Great Controversy must be reset, I determined that we would have everything closely examined, to see if the truths it contained were stated in the very best manner, to convince those not of our faith that the Lord had guided and sustained me in the writing of its pages."[14]
The book was reviewed according to the following items:
The cultural attitude toward quoting sources had changed since the book was first printed, so full and verified references were noted for each quotation drawn from histories, commentaries, and other theological works.
Time references, such as 'For about forty years' were reworded to read correct regardless of when read.
More precise words were selected to set forth facts and truths more correctly and accurately.
Truth was more kindly expressed to not repel the Catholic and the skeptical reader.
Reference works were chosen that were readily available to most readers where facts might be challenged.
Appendix notes were added.
In addition, Willie White, Ellen's son and agent, following Ellen's desires, sought helpful suggestions from others. He reported:
"We took counsel with the men of the Publishing Department, with State canvassing agents, and with members of the publishing committees, not only in Washington, D.C., but in California, and I asked them to kindly call our attention to any passages that needed to be considered in connection with the resetting of the book."[15]
Suggestions from around the world were received. These were blended into a group of points to study, first by White's staff and finally by White herself. While she delegated the details of the work to members of her experienced office staff, she carried the responsibility for changes in the text. She was ultimate judge and final reviewer of the manuscript.
When the type was set and proof sheets were available from the publishers, a marked set, showing clearly both the old reading and the new, was submitted to White for careful reading and approval. By early July 1911, the book was in the binderies of Pacific Press and the Review and Herald.[16]
In a letter to A. G. Daniells, White wrote in August 1910, shortly before the 1911 edition was published:
"Message after message has come to me from the Lord concerning—the dangers surrounding you and Elder Prescott. I have seen that Satan would have been greatly pleased to see Elders Prescott and Daniells undertake the work of a general overhauling of our books that have done a good work in the field for years."[17]
Other publishers
In addition to the major Adventist publishing houses, the book has also been printed and distributed by various independent initiatives. Remnant Publications sent more than 350,000 copies of the book to residents of Charlotte, North Carolina in 2014, after having already sent a million books to people in Manhattan and over 300,000 to people in Washington, D.C. [18] In 2024 they also sent out thousands of copies to households in Kansas City, Missouri. [citation needed]
Walter Rea (book published 1983), Donald McAdams (circulated unpublished manuscript ~1976), and other critics of The Great Controversy maintain that the book plagiarizes from a variety of sources.[19]
White stated in the introduction to both the 1888 and 1911 editions before any charges of plagiarism: "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."[20][21]
Ramik cleared her of breaking the law of the land/time (copyright infringement/piracy), not of plagiarism in the academic sense.[22][23] In 1911, more than 70 years before charges of plagiarism, White wrote in the introduction to The Great Controversy her reason for quoting, in some cases without giving due credit, certain historians whose "statements affords a ready and forcible presentation on the subject."[24] That means that she acknowledged the charges of plagiarism and pleaded guilty (in the academic sense, not juridically).[25][26]
Catholicism
The book's tone toward the Papacy has been a target for criticism by some.[27]
Versions
1858 Paperback version, 219 pp. Review and Herald Publishing Association, facsimile reproduction ISBN978-0-8280-1631-5
↑ Donald McAdams, unpublished document on the John Hus chapter, 250 pp. Dated within a decade of 1976; as cited in Jonathan M. Butler, "The Historian as Heretic"; as reprinted in Prophetess of Health by Ronald Numbers, p. 34.
↑ "Was Ellen G. White A Plagiarist?". Ellen G. White Writings. Retrieved 2018-10-28. Ellen G. White was not a plagiarist and her works did not constitute copyright infringement/piracy.
↑ Ellen G. White. The Conflict of the Ages Story, Vol. 5. The Great Controversy—Illustrated. Digital Inspiration. p.16. 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. Cf. The Great Controversy, p. xi.4 1911 edition.
↑ "But liberal scholarship prevailed in one arena: it permanently revised our understanding of Ellen White's historical writings. For decades, a type of verbal inspiration dominated popular Adventism, shaping the church culture to a degree that today's generation of Adventist youth could hardly imagine. Within at least the educated mainstream church, that is no longer the case." McArthur (2008: 53).
Ellen Gould White was an American author and co-founder of the Seventh-day Adventist Church. Along with other Adventist leaders such as Joseph Bates and her husband James White, she was influential within a small group of early Adventists who formed what became known as the Seventh-day Adventist Church. White is considered a leading figure in American vegetarian history. Smithsonian named her among the "100 Most Significant Americans of All Time".
The Seventh-day Adventist Church had its roots in the Millerite movement of the 1830s to the 1840s, during the period of the Second Great Awakening, and was officially founded in 1863. Prominent figures in the early church included Hiram Edson, Ellen G. White, her husband James Springer White, Joseph Bates, and J. N. Andrews. Over the ensuing decades the church expanded from its original base in New England to become an international organization. Significant developments such the reviews initiated by evangelicals Donald Barnhouse and Walter Martin, in the 20th century led to its recognition as a Christian denomination.
Uriah Smith was a Seventh-day Adventist author, minister, educator, and theologian who is best known as the longest serving editor of the Review and Herald for over 50 years.
Herbert Edgar Douglass Jr. was a Seventh-day Adventist theologian. He was born in Springfield, Massachusetts, US, the oldest of five children to Herbert Edgar Douglass Sr (1904–1983) and Mildred Jennie Munson (1908–1988). He earned his Doctorate in Theology at Pacific School of Religion in 1964.
In Seventh-day Adventist theology, the Great Controversy theme refers to the cosmic battle between Jesus Christ and Satan, also played out on earth. Ellen G. White, a member of the Seventh-day Adventist Church, who wrote several books explaining, but allegedly never disagreeing with the Bible, delineates the theme in her book The Great Controversy, first published in 1858. The concept, or metanarrative, derives from many visions the author reported to have received, as well as from scriptural references. Adventist theology sees the concept as important in that it provides an understanding of the origin of evil, and of the eventual destruction of evil and the restoration of God's original purpose for this world. It constitutes belief number 8 of the church's 28 Fundamentals.
The investigative judgment, or pre-Advent Judgment, is a unique Seventh-day Adventist doctrine, which asserts that the divine judgment of professed Christians has been in progress since 1844. It is intimately related to the history of the Seventh-day Adventist Church and was described by one of the church's pioneers Ellen G. White as one of the pillars of Adventist belief. It is a major component of the broader Adventist understanding of the "heavenly sanctuary", and the two are sometimes spoken of interchangeably.
The Seventh-day Adventist Church holds a unique system of eschatological beliefs. Adventist eschatology, which is based on a historicist interpretation of prophecy, is characterised principally by the premillennial Second Coming of Christ. Traditionally, the church has taught that the Second Coming will be preceded by a global crisis with the Sabbath as a central issue. At Jesus' return, the righteous will be taken to heaven for one thousand years. After the millennium the unsaved cease to exist as they will be punished by annihilation while the saved will live on a recreated Earth for eternity.
The theology of the Seventh-day Adventist Church resembles early Protestant Christianity, combining elements from Lutheran, Wesleyan-Arminian, and Anabaptist branches of Protestantism. Adventists believe in the infallibility of the Scripture's teaching regarding salvation, which comes from grace through faith in Jesus Christ. The 28 fundamental beliefs constitute the church's current doctrinal positions, but they are revisable under the guidance of the Holy Spirit, and are not a creed.
Most Seventh-day Adventists believe church co-founder Ellen G. White (1827–1915) was inspired by God as a prophet, today understood as a manifestation of the New Testament "gift of prophecy," as described in the official beliefs of the church. Her works are officially considered to hold a secondary role to the Bible, but in practice there is wide variation among Adventists as to exactly how much authority should be attributed to her writings. With understanding she claimed was received in visions, White made administrative decisions and gave personal messages of encouragement or rebuke to church members. Seventh-day Adventists believe that only the Bible is sufficient for forming doctrines and beliefs, a position Ellen White supported by statements inclusive of, "the Bible, and the Bible alone, is our rule of faith".
The 1888 Minneapolis General Conference Session was a meeting of the General Conference of Seventh-day Adventists held in Minneapolis, Minnesota, in October 1888. It is regarded as a landmark event in the history of the Seventh-day Adventist Church. Key participants were Alonzo T. Jones and Ellet J. Waggoner, who presented a message on justification supported by Ellen G. White, but resisted by leaders such as G. I. Butler, Uriah Smith and others. The session discussed crucial theological issues such as the meaning of "righteousness by faith", the nature of the Godhead, the relationship between law and grace, and Justification and its relationship to Sanctification.
Seventh-day Adventists Answer Questions on Doctrine is a book published by the Seventh-day Adventist Church in 1957 to help explain Adventism to conservative Protestants and Evangelicals. The book generated greater acceptance of the Adventist church within the evangelical community, where it had previously been widely regarded as a cult. However, it also proved to be one of the most controversial publications in Adventist history and the release of the book brought prolonged alienation and separation within Adventism and evangelicalism.
Historic Adventism is an informal designation for conservative individuals and organizations affiliated with the Seventh-day Adventist Church who seek to preserve certain traditional beliefs and practices of the church. They feel that the church leadership has shifted or departed from key doctrinal "pillars" ever since the middle of the 20th century. Specifically, they point to the publication in 1957 of a book entitled Seventh-day Adventists Answer Questions on Doctrine; which they feel undermines historic Adventist theology in favor of theology more compatible with evangelicalism. Historic Adventism has been erroneously applied by some to any Adventists that adhere to the teachings of the church as reflected in the church's fundamental beliefs such as the Sabbath or the Spirit of Prophecy. They misapply those who hold to mainstream traditional Adventist beliefs as synonymous with Historic Adventist.
Ellen G. White, one of the co-founders of the Seventh-day Adventist Church, was extremely influential on the church, which considers her a prophet, understood today as an expression of the New Testament spiritual gift of prophecy. She was a voluminous writer and popular speaker on health and temperance. Her teachings are preserved today through over 50,000 manuscript pages of her writings, and the records of others.
George Raymond Knight is a leading Seventh-day Adventist historian, author, and educator. He is emeritus professor of church history at Andrews University. As of 2014 he is considered to be the best-selling and influential voice for the past three decades within the denomination.
The 1919 Bible Conference was a Seventh-day Adventist Church conference or council held from July 1 to August 9, 1919, for denominational leaders, educators, and editors to discuss theological and pedagogical issues. The council was convened by the General Conference Executive Committee led by A. G. Daniells, the president of the General Conference. The meetings included the first major discussion of the inspiration of Ellen G. White's writings after her death in 1915, and the far-reaching theological scope of the discussions would generate considerable controversy.
The Desire of Ages (DA) is a book about the life and teachings of Jesus Christ, written by the Seventh-day Adventist pioneer Ellen G. White. It was first published in 1898.
The Conflict of the Ages is a book series written by American religious author Ellen G. White (1827–1915).
Shut-door theology was a belief held by the Millerite group from 1844 to approximately 1854, some of whom later formed into the Seventh-day Adventist Church. It held that as William Miller had given the final call for salvation, all who did not accept his message were lost. The door of salvation was shut, hence the term "shut door". They later understood it was concerning the sanctuary and not the events on earth so abandoned their earlier understanding. As an interpretation of the year "1844", it was connected to the investigative judgment belief, which forms one of the official 28 Fundamentals beliefs today.
Seventh-day Adventists believe that Ellen G. White, one of the church's co-founders, was a prophetess, understood today as an expression of the New Testament spiritual gift of prophecy.
The Seventh-day Adventist Church pioneers were members of Seventh-day Adventist Church, part of the group of Millerites who came together after the Great Disappointment across the United States and formed the Seventh-day Adventist Church. In 1860, the pioneers of the fledgling movement settled on the name, Seventh-day Adventist, representative of the church's distinguishing beliefs. Three years later, on May 21, 1863, the General Conference of Seventh-day Adventists was formed and the movement became an official organization.
References
White, Arthur L. (1985). Ellen G. White: The Early Years. Vol.1. Ellen G. White Estate, Inc.
White, Arthur L. (1984). Ellen G. White: The Lonely Years. Vol.3. Ellen G. White Estate, Inc.
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