Cultural dialogue
In addition to the issue of the prophet as a person and their growing understanding, one must also take into consideration the cultural context in which the prophetic message was originally communicated. Any serious attempt to understand the nature of the inspired writings should consider the issues of divine accommodation and cultural conditioning. 17Some helpful insights on this subject appear in Douglass, Messenger of the Lord, 550-552; Alberto R. Timm, “Divine Accommodation and Cultural Conditioning of the Inspired Writings” (unpublished paper presented at the Ellen G. White Estate Advisory, Silver Spring, MD, October 12-15, 2006). While dealing with this subject, we should keep in mind that Bible prophets and Ellen White were real human beings, “with a nature like ours” (James 5:17), living in a real world. But up to what extent were their writings influenced by the surrounding cultures in which they lived? How can we distinguish in those writings universal principles from specific localized counsels?UEGW 100.2
In addressing these subjects, we have to recognize first of all that languages are vehicles of culture and, therefore, cultural expressions. Since the divine messages were communicated in the respective languages of their original audiences, it is not surprising that that they contain numerous contemporary cultural expressions and illustrations.UEGW 100.3
All inspired writings were given in a specific historical context. Except for some reflections on the far past (ancient history) and distant future (apocalyptic prophecies), their content deals mostly with contemporary issues. Such contemporary focus involves divine accommodations and thematic contextualizations into the culture of the individual and/or people to whom the divine messages were originally addressed. In other words, the divine messages were given intentionally in a way that people could understand, and in a language they were familiar with. But the divine origin of those messages prevents us from speaking about them as culturally conditioned, in the sense of being mere products of their own culture. Indeed, a careful study of the inspired writings demonstrates that much of their content comprises reproofs and admonitions against many negative cultural trends—for instance, the “wickedness of man” (Gen. 6:5); “inhabitants of the land” (Exod. 34:12, 15); “path of sinners” (Ps. 1:1); and “world” (John 17:9-16; Rom. 12:2; 1 John 2:15-17). So instead of being friendly to culture expressions, those writings are filled with anti cultural warnings, strongly critical of the culture of those days. 18See, e.g., G. Ernest Wright, The Old Testament Against Its Environment, Studies in Biblical Theology, no. 2 (Chicago: H. Regnery, 1950); Floyd V. Filson, The New Testament Against Its Environment, Studies in Biblical Theology, no. 3 (London: SCM Press, [1950]).UEGW 100.4
At any rate, there is an ongoing dialogue throughout the inspired writings between universal principles and specific localized counsels, which are not always easily distinguishable from one another. But in general terms universal principles tend to recur in various prophetic writings penned under different cultural settings, while localized counsels are usually bound to one specific cultural context. However, we have to recognize that in the inspired writings there are universal principles behind even specific counsels given in a particular situation. It is precisely this backing up that makes those writings of a timeless nature and of universal application, distinct from all other ancient writings.UEGW 101.1
After dealing briefly with the prophets’ human feelings and personal growth, as well as with the cultural dialogue found within their writings, we have to also consider the doctrinal and theological development of a prophet across time.UEGW 101.2