A chronological study of inspired writings demonstrates the existence of significant doctrinal-theological developments within those writings as a whole, and within the writings of some prophets in particular. Undoubtedly, the intellectual abilities of the prophets influenced to a certain extent the way in which the prophetic messages were presented. A classic example is the contrast between Paul’s more theological approach and Peter’s simpler style (cf. 2 Pet. 3:15, 16). Even realizing that those abilities might be improved during a lifetime, we should avoid the reductionist notion of viewing the developments under consideration as a mere result of the prophets’ spiritual and cognitive personal growth. Such developments were actually generated by a complex interplay of several factors.UEGW 101.4

One of the main factors within the development process is the accumulation of knowledge through successive divine revelations, unfolding the truth and deepening its understanding. This process is well described by the analogy of Proverbs 4:18: “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day” (NASB). A good example is Ellen White’s 1858 great controversy vision published originally in the 219-page Spiritual Gifts, volume 1; ^{21EGW, Spiritual Gifts: The Great Controversy, Between Christ and His Angels, and Satan and His Angels, vol. 1 (Battle Creek, MI: James White, 1858).} and which was enlarged later on, first into the four volumes of The Spirit of Prophecy series (1870-1884) ^{22EGW, The Spirit of Prophecy, 4 vols. (Battle Creek, MI: Seventh-day Adventist Publishing Association and Review and Herald®, 1870-1884).} and, finally, into the five volumes of the Conflict of the Ages Series (1888-1917). ^{23EGW, The Great Controversy Between Christ and Satan, as Illustrated in the Lives of Patriarchs and Prophets (Oakland, CA: Pacific Press®, 1890); EGW, The Story of Prophets and Kings as Illustrated in the Captivity and Restoration of Israel (Mountain View, CA: Pacific Press®, 1917); EGW, The Desire of Ages (Oakland, CA: Pacific Press®, 1898); EGW, The Acts of the Apostles in the Proclamation of the Gospel of Jesus Christ; and EGW, The Great Controversy Between Christ and Satan During the Christian Dispensation (Oakland, CA: Pacific Press®, 1888 [revised in 1911]).} Instead of regarding the original 1858 account as primitive and immature, it would be more appropriate to consider it a helpful concise framework, enriched over the years by the more detailed accounts of the later enlarged volumes.UEGW 102.1

Another major factor is people’s willingness to accept the messages God sends them. Since people tend to be slow and even reluctant to follow God’s revelations (see 1 Cor. 3:1, 2; Eph. 4:14; Heb. 5:11-14), these have to be delivered at the pace of the children (Gen. 33:14, NASB). Jesus stated to His disciples, “I still have many things to say to you, but you cannot bear them now” (John 16:12). However, if people continue to be unwilling to listen to the messages, God might use more radical devices to wake them up. Ellen White warns that “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat.” ^{24EGW, Testimonies for the Church, 5:707.} In reality, positive theological developments usually take place within a receptive context or under a crisis situation that needs to be overcome.UEGW 102.2

One of the best examples of a crisis situation that unleashed a significant literary production were the events related to the 1888 Minneapolis General Conference. In the years following the conference, Ellen White penned some of her most significant works on Christ and His saving grace. ^{25See EGW, Steps to Christ (New York: Fleming H. Revell, 1892); EGW, Thoughts From the Mount of Blessing (Battle Creek, MI: International Tract Society, 1896); EGW, The Desire of Ages; EGW, Christ’s Object Lessons (Battle Creek, MI: Review and Herald®, 1900).} So, we ask, was her post-1888 literary production an evidence of a prophetic maturing in understanding justification by faith, after holding for more than forty years a supposed immature approach to the topic? There is no doubt that prophets, as mentioned earlier, grow in understanding and commitment, and that she learned new glimpses of truth during those discussions. Yet, she stated in 1889 that she had been presenting the light on justification by faith to the people “for the last 45 years—the matchless charms of Christ.” ^{26[EGW], “Christ and the Law,” Manuscript 5 (June 19), 1889, in The Ellen G. White 1888 Materials, 348, 349. See Norval F. Pease, By Faith Alone (Mountain View, CA: Pacific Press®, 1962), 107-126.} If we take this statement seriously, then we have to assume that her post-1888 emphasis was due less to a personal maturing on the topic and more to the church’s increasing receptiveness to the subject. That crisis situation made some pastors and many church members more open to (or at least more tolerant of) the preaching of justification by faith, which in earlier years would have been regarded by many as an unacceptable evangelical or anti law compromise. ^{27See George R. Knight, Angry Saints: Tensions and Possibilities in the Adventist Struggle Over Righteousness by Faith (Hagerstown, MD: Review and Herald®, 1989), 15-39.}UEGW 102.3

In general terms, there is a theological development in the inspired writings in the sense that later accounts usually are broader and more complex than earlier ones. However, there are also instances in which exactly the opposite takes place. For instance, the very first Creation accounts are indeed the more complete ones (see Gen. 1 and 2), and what follows are just sporadic allusions to them. In the inspired writings, we do have an evident building up of knowledge. But the God who inspired those writings is not dependent on an evolutionary process in order to give a full revelation of truth.UEGW 103.1

God’s prophets of the past were real human beings, who lived in the same sinful world that we do, and who struggled at times to keep their own human feelings under control. Like all other sons and daughters of God, they also grew in knowledge and commitment to the increasing light shining on their path. Many of those personal aspects of life appear here and there within the inspired writings, but without distorting the divine message they carry. Positive feelings and growth were recorded as examples to be followed, while negative moods and behaviors were preserved as warnings, alerting us not to fall into the same traps and encouraging us to overcome our own weaknesses (cf. 1 Cor. 10:11). Instead of being uninspired insertions into the inspired writings, those records were preserved intentionally for us who have to struggle in a real world with our own human nature like the prophets did with theirs.UEGW 103.2

Our understanding of the inspired writings should avoid, on one side, the idealistic theory of inerrancy, which downplays their human nature, and on the other side the humanistic perspective, which tends not only to empty them of divine inspiration, but also to place them merely on the same cultural level of other ancient pieces of literature. It is only by understanding and maintaining the integrity and trustworthiness of the inspired writings that one feels compelled to make them his or her life guide in the journey towards eternity.UEGW 103.3

Cultural dialogue

Chapter Eight — Ellen White and the Development of Seventh-day Adventist Doctrines