THE IMPACT OF WESLEYAN THEOLOGY ON

 ELLEN G. WHITE’S SOTERIOLOGY

Allan Falk

Submitted to Jan Barna

 in partial fulfilment of the requirements for the module

BDTS321 Development of Seventh-day Adventist Theology

14-05-2007

NewboldCollege in partnership with the University of Wales Lampeter

 The Impact of Wesleyan Theology on Ellen G White’s Soteriology

Introduction

Woodrow W. Whidden says that Seventh-day Adventist soteriology can be characterized as essentially Wesleyan/Holiness,[1] and he further more adds that Ellen G. White’s writings contributed much in that direction.[2]  Recognising that Ellen White was baptized into the Methodist Church as a young girl,[3] it is not strange if she even as an adult was influenced by John Wesley’s teaching.

        Both Wesley and White were important figures. Stanley Ayling called Wesley ‘the single most influential Protestant leader of the English speaking world since the Reformation,’[4] and George R. Knight calls White ‘the most influential Seventh-day Adventist in the history of the church.[5]

          To confirm the link between the two theological leaders, it should suffice to have a look at one text from Wesley and one form White to confirm that there is a similarity in use of words and theology. Wesley’s text is from his sermon On the Wedding Garment.

        The righteousness of Christ is doubtless necessary for any soul that enters into glory:

        But so is personal holiness too, for every child of man. But it is highly needful to be

        observed, that they are necessary in different respects. The former is necessary to entitle

        us to heaven; the latter to qualify us for it. Without the righteousness of Christ we could

        have no claim to glory; without holiness we could have no fitness for it. By the former we  

        become members of Christ, children of God and heirs of the kingdom of heaven. By the

        latter “we are made meet to be partakers of the inheritance of the saints in light.”[6]

        This message from Wesley proclaiming that both justification and sanctification are needful processes in relation to salvation could very well have been the inspiration leading White to write the following in Review and Herald.

        Righteousness within is testified to by righteousness within. He who is righteous within

        is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ,

        going on from strength to strength. He who is being sanctified by the truth will be self-

        controlled, and will follow in the footsteps of Christ until grace is lost in glory. The

        righteousness by which we are justified is imputed; the righteousness by which we are

        sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.[7]

        It is clear that White is also writing about both a legal requirement and a fitness for entry into heaven. It seems likely that Wesley’s words have been in the back of her mind, when she wrote on this same topic, because she is using very similar words. The basic message is the same; White just adds some insight about the relationship between justification and sanctification.  

Statement of the Problem

The idea or the fact that White is influenced by Methodist or Wesleyan thoughts might not be very well accepted by many of her readers within the Seventh-dayAdventistChurch. They regard her as a prophet; should not a prophet inspired by God speak Gods words not Wesley’s?

Purpose of the Study

Realising that this problem has only been dealt with in very short remarks by very few scholars, the purpose of this paper is to create interest in the possible similarities between Wesley’s and White’s ways of expressing themselves theologically.

Significance of the Study

This study is significant to many readers of White, because it might help them to realise where she gets some of her words and phrases from. If it is realised that she did not write in a vacuum, but that she used expressions from others like Wesley. Then it becomes possible to search for the possible meaning of these words, not only in her own writings, but also in the literature written by the people influencing her.

Methodology

The task will be pursued in three steps; first White’s ordo salutis will be compared with the one of Wesley. Secondly it will be investigated how they look at perfection as a result of sanctification and finally some assessment will be done.  

Limitations

Due to the limits of this small paper, it is obviously not possible to investigate a wide range of their writings. Therefore the main research will be done on Wesley’s Plain Account of Christian Perfection and White’s Steps to Christ.

Wesley’s and White’s ordo salutis

The first task is now to examine to what degree White’s ordo salutis agree with Wesley’s. However before doing that it is appropriate to mention that scholars have recently argued that ordo salutis is not the best way to explain Wesley’s soteriology. Thus it is suggested that via salutis is a better word for Wesley’s dynamic or therapeutic way of understanding salvation.[8]

Wesley’s via salutis

As Wesley have not written theological books as such, the only real place to look for his via salutis is in his sermons. Many of his sermons are however not giving the full picture, as they might only deal with a fraction like justification, the new birth or sanctification. There is however in his sermon called ‘On Working out our own Salvation’ an account of the main part of his ordo salutis.

        Salvation begins with what is usually termed (and very properly) preventing grace;

        including the first wish to please God, the first dawn of light concerning his will, and

        the first slight transient conviction of having sinned against him. […] Salvation is carried

        on by convincing grace, usually in Scripture termed repentance; which brings a larger

        measure of self-knowledge, and “through grace,” we “are saved by faith;” consisting

        of those two grand branches, justification and sanctification.[9]

This gives us the first links in Wesley’s via salutis: Preventing grace, repentance, justification and sanctification.

        In the sermon ’The New Birth’ the following line is found. ‘In order of time, neither of these is before the other; in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also “born of the Spirit;” but in order of thinking, as it is termed, justification precedes the new birth.’[10] This statement enables us to fix the new birth in the line: Preventing grace, repentance, justification and the new birth, and sanctification.

        Reading Wesley’s thoughts on sanctification which he documented in A Plain Account of Christian Perfection, it is possible to get a nuanced picture of his understanding. Summing up the different statements it becomes clear that he believed it to be both instant and gradual, finely ending in entire-sanctification.[11] With this addition our via salutis will develop like this: Preventing grace, repentance, justification and the new birth, and instant, gradual and entire-sanctification.

        Having come so far, we are just remaining with the final result, which we can find in the following line from the sermon ‘On the Wedding Garment’. ‘It is through his merits alone that all believers are saved; that is, justified-saved from the guilt,-sanctified-saved from the nature, of sin; and glorified-taken into heaven.’[12] This final bit is then concluding the search for elements within Wesley’s via salutis, leaving us with the following: Preventing grace – repentance - justification and the new birth -  instant, gradual and entire-sanctification - glorification.

White’s ordo salutis

It is now time to search the soteriology of White to define her ordo salutis before it can be determined whether it might resemble Wesley’s. That task will mainly be accomplished through an examination of the first eight chapters of her book ‘Steps to Christ’.[13] Each chapter will be examined and a small extract of the message made, which will finally be compared with Wesley’s via salutis:

1) God’s Love for Man

God is the source of life, wisdom and happiness, and therefore he created humans perfect, holy and happy. This perfect situation was destroyed by transgression of God’s law of love. However God still revealed his love through even the fallen nature and his Holy Scriptures. Finally he ultimately revealed himself through his Son Jesus Christ. Jesus did not die to make God love fallen humans; he died because God already loved them.

2) The Sinner’s Need of Christ

Humans were perfect from the beginning, but became corrupted while sinning. That made them turn from love to selfishness. That further resulted in two major changes: 1) Humans can not resist evil in their own power. 2) A sinner is not happy in the presence of God. The reality is therefore that humans can not be saved by their own strength; they are fully dependant on Christ. He is the only one able to reconcile God and sinful humans.

3) Repentance

Humans can only be reconciled to God through repentance. This repentance is only possible when Christ’s love works on the sinner. Repentance must be brought about because of deep-felt sorrow and not just by fear, because of the consequences. God is reconciling himself with humans if they are not resisting it.

4) Confession

Humans need to confess and forsake their sins. In this process they are required to take full responsibility for their wrong doing as a sign, that they really regret their sinfulness. The sinner must forsake anything displeasing to God; a real change of life must take place. This confession must be addressed to the party wronged, be it God, individual people or the public.

5) Consecration

A sinner is in a state of sickness, a captive to the devil. God wants to heal and free sinful humans, but that can only happen if they surrender fully to him. God invites people, but he will only receive worship from people rendering it by free will. The transformation God does in sinners removes everything that separates him from them, and turns their hearts into a dwelling place for him. For this to happen, the sinner must choose to surrender his will fully to God.

6) Faith and Acceptance

The Holy Spirit works on sinners, making them realize that they are separated from God, without the ability to come back by their own initiative. Then God offers the sinner a relationship with him as a free gift. The receiver of this gift is only required to believe, then the gift is a reality. God will then restore his image in that person and maintain it as long as they remain in that faith.

7) The Test of Discipleship

A true disciple might not always be able to tell exactly when he or she got converted, but there will be a clear transformation of his or her character which is visible to others. He or she will carry the fruit of the Spirit, driven by the love of God. A person truly loving God will obey his commandments. That kind of life is only possible through Christ.

8) Growing up Into Christ

Only God can create life, maintain and develop it. It is the same with a Christian, God’s power helps the sinner to repent, confess and convert. Later during the life God helps people to grow continuously, as they change into his image. This relationship requires faith and daily commitment from Christians. Such a life with Jesus is an active life full of active witness for him.

        It is now the task to compare the essence from these eight chapters with Wesley’s via salutis:

a) Preventing grace: This resembles the message from the first two chapters saying that God has revealed his love for sinners, and that no sinner is able to be saved without Gods assistance.

b) Repentance: White covers this in chapter three and four saying that sinners must repent, confess and forsake sin by the help of God.

c) Justification and the new birth: Chapter five and six relates how God transforms sinners restoring his image in them, when they surrender to him. That resembles Wesley’s new birth.

d) Instant, gradual and entire-sanctification: Chapter seven says that Christians have got their character changed, and chapter eight talks about a gradual change into the image of God. So both Wesley and White have the concept of gradual sanctification, and White’s statement that they will change into the image of God can possibly to a certain extent be interpreted to resembling Wesley’s entire- sanctification.

e) Glorification: Steps to Christ does not include glorification as such, but we can find it in Whites book The Great Controversy. ‘The living righteous are changed “in a moment, in the twinkling of an eye.” At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air.’[14] This text carries the idea that the saints will eventually go to heaven and be glorified, thus having the same destination in mind as Wesley.

        This study have not been an indebt study clarifying exactly what Wesley or White mean when they talk about the different steps in their way to salvation, but it certainly shows that White could very well have been influenced by her Methodist background. In the next section the two religious leaders will be compared on the issue of perfection.

Wesley’s and White’s Definition of Perfection Compared

The reason the aspect of perfection is chosen for comparison is, that Wesley always put great emphasis on it. Wesley believed that salvation included deliverance first from the penalty of sin, progressively from the plague of sin and eschatologically from the presence of sin.[15] Thus perfection was the solution to the present plague of sin.

The task will be accomplished the following order:

1) Wesley on what perfection is

2) White on what perfection is

3) Wesley on what perfection is not

4) White on what perfection is not

Wesley on what perfection is

In this section three quotes from Wesley will make the basis for a hint towards his view on perfection:

        1) By salvation I mean, not barely, according to the vulgar notion, deliverance of the soul

        from hell, or going to heaven; but a present deliverance from sin, a restoration of the

        soul to its primitive health, its original purity; a recovery of the divine nature; the renewal

        of our souls after the image of God, in righteousness and true holiness, in justice, mercy,

        and truth. This implies all holy and heavenly tempers, and, by consequence, all holiness

        of conversation.[16]

        This seems to include deliverance from sin, and purification of the soul, bringing it back to the image of God.

        2) It is the complying with that kind command, “My son, give me thy heart.” It is the

        “loving the Lord his God with all his heart, and with all his soul, and with all his mind.”

        This is the sum of Christian perfection: it is all comprised in that one word, Love.[17]

        Here Wesley seems to narrow perfection down to Loving God with everything a human have, himself inclusive.

        3) In one view, it is purity of intention, dedicating all the life to God. It is the giving God all

        our heart; it is one desire and design ruling all our tempers. It is the devoting , not a part,

        but all our soul, body, and substance to God. In another view, it is all the mind which was

        in Christ, enabling us to walk as Christ walked.[18]

        Here Wesley explains it as purification and total surrender to God, resulting in a walk resembling the walk of Jesus.

        In summary when Wesley uses the word perfection he has at least the following in mind:

a) Freedom from sin.

b) Soul returned to the image of God.

c) Loving God with everything.

d) Walking as Jesus walked.

White on what perfection is

In this section six quotes from White showing similarities with the quotes from Wesley will be identified:

        1) ‘Yes; fully, entirely. Jesus died to make a way of escape for us, that we might overcome every evil temper, every sin, every temptation, and sit down at last with him.’[19]

        2) ‘The Son of god was faultless. We must aim at this perfection and overcome as He overcame, if we would have a seat at His right hand.’[20]

        3) ‘But by perfect obedience to the requirements of the law, man is justified. Only through faith in Christ is such obedience possible.’[21]

        These three quotes surely set the aim high; talking about perfect obedience overcoming sin, even to the extent of becoming faultless.

        4) “Through the power of Christ, men and women have broken the chains of sinful habit.

        They have renounced selfishness. The profane have become reverent, the drunken sober,

        the profligate pure. Souls that have borne the likeness of Satan have become transformed

        into the image of God.[22]

        Here White is surely talking about a change of image in terms of character, a change from the likeness of Satan into the likeness of God.

        5) ‘Jesus revealed no qualities, and exercised no powers, that men may not have through faith in Him. His perfect humanity is that which all His followers may possess, if they will be in subjection to God as He was.’[23]

        White is not using the term walk as Jesus walked here, but the meaning clearly the same.

        6) This sanctification we must all experience, else we can never gain eternal life. […] Christ

        demands undivided heart-service,--the entire use of mind, soul, heart, and strength. […]

        His wisdom gives us spiritual life, and enables us to manifest love to God and to one another.[24]

        This seems to imply that if Christians render full and undivided service to God, then he will give them the spirituality needed to show love for both God and fellow humans.

                In summary when White thought about sanctification she had at least the following in mind:

a) Freedom from every sin.

b) A transformation from the image of Satan to the image of God.

c) Love for God is a result of sanctification.

d) Followers of Christ can posses his perfect humanity.

        Looking at this summary based on White’s statements on sanctification or perfection, it is striking to realise the similarities between her and Wesley. All the four statements from Wesley are confirmed by White. There might be differences in wording and emphasis, or the chronological order in which things happen, but basically the message is the same.  

Wesley on what perfection is not

It is now the task through four statements to clarify Wesley’s view on what perfection is not:

        1) Neither can any man, while he is in a corruptible body, attain to Adamic perfection.

        Adam, before his fall, was undoubtedly as pure, as free from sin, as even the holy angles.

        […] But since man rebelled against God, the case is widely different with him. He is no

        longer able to avoid falling into innumerable mistakes; consequently, he cannot always

        avoid wrong affections; neither can he always think, speak, and act right. Therefore man,

        in his present state, can no more attain Adamic than angelic perfection.[25]

        This statement makes clear that Christians can not reach the level of either Adam or the angles; humans will always make mistakes leading to thoughts, words or acts which are not perfect.

        2) Yet that they are not properly sins, we apprehend may appear from the words of

        St. Paul, ‘He that loveth, hath fulfilled the law; for love is the fulfilling of the law.’

        (Rom. Xiii. 10) Now, mistakes, and whatever infirmities necessarily flow from the

        corruptible state of the body, are no way contrary to love; nor therefore, in the Scripture

        sense, sin.[26]

        Here Wesley simply states, that not all infirmities conducted by fallen humanity can be defined as sin according to scripture.

        3) We secondly believe, that there is no such perfection in this life, as implies an entire  

        deliverance, either from ignorance, or mistake, in things not essential to salvation, or

        from manifold temptations, or from numberless infirmities, wherewith the corruptible

        body more or less presses down the soul.

        Here Wesley excludes ignorance and mistakes from the definition of perfection.

        4) Does then Christian perfection imply any more than sincerity? “A. Not if you mean

        by that word, love filling the heart, expelling pride, anger, desire, self-will; rejoicing

        evermore, praying without ceasing, and in everything giving thanks.[27]

        Here Wesley explains perfection or sincerity as a love relationship to God, which changes the character of an individual from self-centeredness into full dependence on God.

        In summary Wesley did have the following ideas about what perfection did not mean or what it only meant:

a) Fallen humans can not reach Adamic or angelic perfection.

b) Not all infirmities are sin.

c) Ignorance and mistakes are not sin, even if they lead to wrong thoughts, words or acts.

d) Perfection is actually just a sincere love relationship to God.

White on what perfection is not

Finally it is now the task through four statements to clarify White’s view on what perfection or sanctification is not:

        1) I was shown that those who triumphantly claim to be sinless, show by their very

        boasting that they are far from being without taint of sin. The more clearly fallen man

        comprehends the character of Christ, the more distrustful will he be of himself, and the

        more imperfect will his works appear to him, in contrast with those which marked the

        life of the spotless Redeemer.[28]

       2) Let the recording angles write the history of the holy struggles and conflicts of the

        people of God; let them record their prayers and tears; but let not God be dishonoured

        by the declaration from human lips, “I am sinless; I am holy.” Sanctified lips will never

        give utterance to such presumptuous words.[29]

        Here White makes pretty clear, that those claiming sinless ness are far from it, and that those who have progressed far in terms of sanctification just realise, that they are still far from Christ their example.

        3) ‘Christ is our pattern, the perfect and holy example that has been given us to follow. We can never equal the pattern; but we may imitate and resemble it according to our ability.’[30]

        Here the message seems to be, that Christians should try their very best to walk as Christ walked, but always remember that they can not do it entirely perfect.

        4) A character formed according to the divine likeness is the only treasure that we

        can take from this world to the next. Those who are under the instruction of Christ

        in this world will take every divine attainment with them to the heavenly mansions.

        And in heaven we are continually to improve.[31]

        The fact that White tells Christians that they will continue to improve even after their entry into heaven seems to imply, that we will not reach absolute or entire sanctification or perfection in this life.

        In summary White did have the following ideas about what sanctification or perfection did not mean:

a) If sinless ness is being totally like Christ, then it is not attainable in this life.

b) We can not walk exactly as perfect as Christ did.

c) Entire character perfection will not be reached in this life.

        White have followed Wesley in the sense that she is also saying that fallen humans will not be totally like Christ on this sinful earth, but she is not referring to Adamic or angelic perfection as non reachable or going in details explaining what kind of infirmities are not sin. It is however clear that both have felt the need to through in a word of caution to those who are always ready to go to extremism.

Assessment

The comparison of Wesley and White on their ordo or via  salutis and their definition on what sanctification or perfection is, showed that they to a large extend teach the same. A wider study would have shown that they differ in their view on sin;[32] they have very similar views on justification and sanctification,[33] but they have different views on eschatology.[34] However the most important similarity in their teaching might be that they both teach ‘holiness as a crucial necessity in the Christian life.’[35]

        It is not within the scope of this study to explain the paradoxes of Wesley’s or White’s teaching on perfection, but is clear that neither of them is talking about ‘absolute, antiseptic sinless ness.’[36] They are rather talking about a journey where sinful humans do their best assisted by the powers of God himself.

Conclusion

This study has hinted in the same direction as Whidden and Kirkpatrick, saying that there surely are similarities between Wesley and White in relation to their soteriology. Based on the findings in this paper, it seems safe to conclude that White was influenced by Wesley when she developed her ordo salutis and when she defined her view on sanctification. Thus it is now left for future studies to investigate the wider implications of these findings, for the understanding of White’s teachings.

Bibliography

‘A Father Appeal To Men of Reason and Religion’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VIII, pp. 46-248.

‘A Plain Account of Christain Perfection’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), XI, pp. 366-446.

Kirkpatrick, Larry, ‘So Close and Yet so Far: A Comparison of John Wesley and Ellen G. White on 

        Perfection’ <http://www.greatcontroversy.org/documents/papers/kir-socl.html>

        [accessed 22 April 2007].

Knight, George R., Meeting Ellen White, (MD: Review and Herald, 1996).

LEE, Keith YW, ‘A Study of John Wesley’s ‘The Way of Salvation’- a dialogue with contemporary

        theologians’<http://www.cgst.edu/Publication/Theology/Journal18/Extra04.pdf>

        [accessed 30 April 2007].

‘On Perfection’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VI, pp. 411-424.

‘On the Wedding Garment’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VII, pp. 311-317.

‘On Working out our own Salvation’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VI, pp. 506-513.

‘The New Birth’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VI, pp. 65-77.

Whidden, Woodrow W., ‘Adventist Soteriology: The Wesleyan Connection’

        <http://wesley.nnu.edu/wesleyan_theology/theojrnl/26-30/30-1-08.htm>

        [accessed 22 April 2007].

Whidden, Woodrow W., ‘Adventist Theology: The Wesleyan Connection’

        <http://www.adventistbiblicalresearch.org/documents/wesleyanconnectionSDA.htm>

        [accessed 30 April 2007].

Whidden, Woodrow W., Ellen White on Salvation, (MD: Review and Herald, 1995).

White, Ellen G., ‘Acts of the Apostles’, in Spirit of Prophecy, 3 vols (MD: Academy),

        I, pp. 615-777.

White, Ellen G., ‘Christ’s Object Lessons’, in Spirit of Prophecy, 3 vols (MD: Academy),

        I, pp. 1005-1109.

White, Ellen G., ‘Conquer Through the Conqueror’, The Advent Review and Sabbath Herald,  

        5 February 1895.

White, Ellen G., ‘Desire of Ages’, in Spirit of Prophecy, 3 vols (MD: Academy), I, pp. 399-615.

White, Ellen G., Life Sketches of Ellen G. White, (CA: Pacific Press Publishing Association, 1915)

White, Ellen G., ‘Qualifications for the Worker’, The Advent Review and Sabbath Herald,

        4 June 1895.

White, Ellen G., ‘Satan’s Rebellion’, The Advent Review and Sabbath Herald,  23 July 1902.

White, Ellen G., Steps to Christ, (CA: Pacific press publishing Association, 1956).

White, Ellen G., Testimonies for the Church, 9 vols (CA: pacific Press Publishing, 1948), VI.

White, Ellen G., ‘Testimonies For The Church Volume One’, in Spirit of Prophecy,

        3 vols (MD: Academy), II,  pp. 7- 201.

White, Ellen G., ‘Testimonies For The Church Volume Three’, in Spirit of Prophecy,

        3 vols (MD: Academy), II,  pp. 395-553.

White, Ellen G., ‘The Great Controversy: Between Christ and Satan’, in Spirit of Prophecy, 3 vols

        (MD: Academy), I, pp. 777-956.

White, Ellen G., ‘The Sanctifying Power of Truth’, The Advent Review and Sabbath Herald,  

        25 July 1899.

[1] Woodrow W. Whidden, ‘Adventist Soteriology: The Wesleyan Connection’

        <http://wesley.nnu.edu/wesleyan_theology/theojrnl/26-30/30-1-08.htm>[accessed 22 April 2007], p. 1.

[2] Adventist Soteriology: The Wesleyan Connection, p. 7.

[3] Adventist Soteriology: The Wesleyan Connection, p. 2.

[4] Keith YW LEE, ‘A Study of John Wesley’s ‘The Way of Salvation’- a dialogue with contemporary

        theologians’<http://www.cgst.edu/Publication/Theology/Journal18/Extra04.pdf> [accessed 30 April 2007], p. 1.

[5] George R. Knight, Meeting Ellen White, (MD: Review and Herald, 1996), p. 7.

[6] ‘On the Wedding Garment’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VII, pp. 311-317 (p. 314).

[7] Ellen G. White, ‘Qualifications for the Worker’, The Advent Review and Sabbath Herald,  4 June 1895, p. 1.

[8] A Study of John Wesley’s ‘The Way of Salvation’- a dialogue with contemporary theologians, p. 7.

[9] ‘On Working out our own Salvation’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VI, pp. 506-513 (p. 509).

[10] ‘The New Birth’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VI, pp. 65-77 (p. 65).

[11] ‘A Plain Account of Christain Perfection’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), XI, pp. 366-446.

[12] On the Wedding Garment, p. 313.

[13] White, Ellen G., ‘Steps to Christ’, in Spirit of Prophecy, 3 vols (MD: Academy), I, pp. 1553-1586

[14] White, Ellen G., ‘The Great Controversy: Between Christ and Satan’, in Spirit of Prophecy, 3 vols

        (MD: Academy), I, pp. 777-956 (p. 938)

[15] A Study of John Wesley’s ‘The Way of Salvation’- a dialogue with contemporary theologians, p. 3.

[16] ‘A Father Appeal To Men of Reason and Religion’, in The Works of John Wesley,

        3rd edn, 14 vols (MI: Baker Book House, 1984), VIII, pp. 46-248 (p. 47).

[17] ‘On Perfection’, in The Works of John Wesley, 3rd edn, 14 vols

        (MI: Baker Book House, 1984), VI, pp. 411-424 (p. 413).

[18] A Plain Account of Christain Perfection, p. 444.

[19] Ellen G. White, ‘Testimonies For The Church Volume One’, in Spirit of Prophecy,

        3 vols (MD: Academy), II, pp. 7- 201 (p. 44).

[20] Ellen G. White, ‘Testimonies For The Church Volume Three’, in Spirit of Prophecy,

        3 vols (MD: Academy), II, pp. 395-553 (p. 480).

[21] Ellen G. White, ‘Satan’s Rebellion’, The Advent Review and Sabbath Herald,  23 July 1902.

[22] Ellen G. White, ‘Acts of the Apostles’, in Spirit of Prophecy, 3 vols (MD: Academy), I, pp.  615-777 (p. 733).

[23] Ellen G. White, ‘Desire of Ages’, in Spirit of Prophecy, 3 vols (MD: Academy), I, pp. 399-615 (p. 562).

[24] Ellen G. White, ‘The Sanctifying Power of Truth’, The Advent Review and Sabbath Herald,  25 July 1899.

[25] On Perfection, 412

[26] A Plain Account of Christain Perfection, p. 396.

[27] A Plain Account of Christain Perfection, p. 418.

[28] Ellen G. White, Life Sketches of Ellen G. White, (CA: Pacific Press Publishing Association, 1915), p. 84.

[29] Acts of the Apostles, p. 755.

[30] White, Ellen G., ‘Conquer Through the Conqueror’, The Advent Review and Sabbath Herald,  5 February 1895.

[31] Ellen G. White, ‘Christ’s Object Lessons’, in Spirit of Prophecy, 3 vols (MD: Academy), I, pp. 1005-1109 (p. 1079).

[32] Kirkpatrick, Larry, ‘So Close and Yet so Far: A Comparison of John Wesley and Ellen G. White on 

        Perfection’ <http://www.greatcontroversy.org/documents/papers/kir-socl.html> [accessed 22 April 2007] p. 7.

[33] Whidden, Woodrow W., ‘Adventist Soteriology: The Wesleyan Connection’

        <http://wesley.nnu.edu/wesleyan_theology/theojrnl/26-30/30-1-08.htm> [accessed 22 April 2007] p. 3.

[34] Adventist Soteriology: The Wesleyan Connection, p. 5.

[35] So Close and Yet so Far: A Comparison of John Wesley and Ellen G. White on Perfection, p. 7.

[36] Whidden, Woodrow W., Ellen White on Salvation, (MD: Review and Herald, 1995), p. 152.

Del siden