Canonical and noncanonical prophets
Some people believe that the canonical writings are much more accurate and authoritative than the noncanonical prophets. So, the natural conclusion would be that Ellen White wrote only on a lower prophetic level. Desmond Ford argued,UEGW 56.1
Because the writings of Ellen G. White were not intended to be canonical, not purposed as applicable to all people in all places in all times, therefore the element of miracle associated with them is less than that associated with the writing of Scripture. This is not to say that there is within the canon “degrees” of inspiration. It is to say that outside the canon we should not expect the same precision as was necessary for the Word. 7Ford, Daniel 8:14, 389. UEGW 56.2
With this kind of reasoning Ford could dismiss Ellen White’s doctrinal and theological statements (especially those related to the heavenly sanctuary) that diverged from his own views. For him,UEGW 56.3
So far as Scripture is concerned, the gift of prophecy since the Cross is neither the gift of oracular doctrinal pronouncements, nor authoritative theological truth. It is a practical gift for correction of behavior of professed Christians, and for encouragement in the way. It is not to be compared in its operational purpose with the miraculous providences attending those selected for canonical messages. God’s miraculous care over His instruments is proportionate to their importance in His scale of values. Biblical writers were blessed in a way no subsequent Christians have ever been. 8Desmond Ford and Gillian Ford, The Adventist Crisis of Spiritual Identity (Newcastle, CA: Desmond Ford Publications, 1982), 187. UEGW 56.4
If there are no “degrees” of inspiration, and inspiration is always the divine assistance for the reliable communication of truth, why should there be degrees of trustworthiness? What biblical basis could sustain such a theory?UEGW 56.5
A careful overview of what the Bible says about prophetic inspiration leads to some significant conclusions. From the perspective of divine authorship, there is no explicit hierarchy of prophetic authority between literary and nonliterary, canonical and noncanonical prophets. All true prophets are considered God’s spokespeople in comforting, guiding, and admonishing the people. This principle is well expressed in Christ’s words to the Seventy, “He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me” (Luke 10:16). 9Unless otherwise indicated, Scripture quotations in this chapter are from the New King James Version®.UEGW 56.6
The true noncanonical prophets include Enoch, who is said to have prophesied about Christ’s second coming (Jude 14); Noah, who was “a preacher of righteousness” to the world of his time (2 Pet. 2:5); Nathan, who admonished the canonical prophet David (2 Sam. 12:1-15); Elijah and Elisha, who were powerfully used by God in some of the darkest periods in the history of Israel (1 Kings 17-21; 2 Kings 1-9, 13); and John the Baptist, who prepared the way for the coming of the Messiah (Matt. 3), and was even considered the greatest “among those born of women” (Matt. 11:11). As far as we know, the only human beings taken to heaven without facing death were the noncanonical prophets Enoch and Elijah (Gen. 5:24; 2 Kings 2:11).UEGW 56.7
But from the perspective of the canonical function, God led in the gathering of the sixty-six books of the Bible to comprise the biblical canon. It is the only and complete rule by which all other true prophetic writings should be evaluated and vindicated. Under the guidance of the Holy Spirit, the Old Testament and the New Testament canons were completed and closed. 10 Gerald A. Klingbeil, “The Text and the Canon of Scripture,” in Understanding Scripture: An Adventist Approach, ed. George W. Reid, Biblical Research Institute Studies (Silver Spring, MD: Biblical Research Institute, 2005), 1:91-110. This implies that no other inspired writings, as helpful as they might be, should ever be added to the Bible canon (cf. Gal. 1:8, 9; Rev. 22:18, 19).UEGW 57.1
With these perspectives in mind, we can say that Ellen White’s writings have the same authorial authority of all other true prophets, including the canonical ones. This is so because the authority of all true prophetic writings is not in the prophets themselves but in God who inspired them through His Holy Spirit. But the functional authority of White’s writings is not the same as of the Scriptures, which remain the standard by which all other prophets are to be evaluated. The distinction between authorial and functional authority helps us to avoid both (1) the artificial dichotomy between canonical and noncanonical prophets, and (2) the false generalization of granting canonical status to all true prophets, including Ellen White.UEGW 57.2