The Gift of Prophecy During the Reformation: An Adventist Perspective

Before closing this chapter, however, it is appropriate to give a brief commentary on the historical Adventist position regarding what we have seen so far. In 1936, former General Conference president A. G. Daniells published a book entitled The Abiding Gift of Prophecy, ^{28Arthur G. Daniells, The Abiding Gift of Prophecy (Mountain View, Calif.: Pacific Press®, 1936).} in which he explored how the gift of prophecy was almost continuously manifested in the Christian church through the centuries until the time of Ellen White. His arguments and insights have provided the basis of an Adventist understanding of this subject for many years, but these arguments now raise some issues of interpretation.GOP 230.3

The title of the book clearly stated its thesis. Daniells set out to write on the abiding gift of prophecy and wished to demonstrate or to provide sufficient evidence that “this prophetic gift [. . .] was to abide with the church from Adam to the second advent of our Lord.” ^{29Ibid., 6.} In fact, he further stated, “It did not cease with the apostles, but is traceable through the centuries to the last days of human history, just before the return of our Lord.” ^30Ibid.GOP 231.1

In the introduction to the book, LeRoy Froom also concurred and stated that “the abiding of the gift of prophecy in God’s true church [occurred] in all ages and dispensations . . .” ^{31LeRoy E. Froom, “Introduction,” in Daniells, The Abiding Gift of Prophecy, 9.} As an identifying mark of the “remnant church which completes the arrested Reformation of the sixteenth century, [this gift] restores the fullness of apostolic faith and practice . . .” ^{32Froom, in ibid., 9.} Thus, for Daniells, “we are led to the inescapable conclusion that the prophetic gift was chosen and ordained of God for the benefit of all the world, and for all time. It belongs to the church today, as much as in the ages gone by, and is sorely needed.” ^{33Ibid., 35.} GOP 231.2

Daniells’ reasoning on the continuity of the gift of prophecy is framed within a crucial Adventist interpretation of history. Already given in Ellen G. White’s book The Great Controversy, Daniells and others believed that God especially called the Seventh-day Adventist movement at the end of time to fulfill a particular mission in preparation for Jesus’ second coming. ^{34A few decades after the publication of Daniells’ book, in Movement of Destiny, LeRoy Froom stated unambiguously, “We need to see ourselves as God sees us—as an inseparable part of the whole of history, as the final segment of His true, sevenfold church that spans the centuries. . . . We need to sense clearly that we are not simply another denomination, arising belatedly in the nineteenth century—too late to come under the category of the Reformation churches. . . . We are emphatically not a people apart, isolated, and unrelated to God’s true church of the past. Instead, we are tied inseparably into the noble line of His designated people stretching across the centuries” (LeRoy Edwin Froom, Movement of Destiny [Washington, D.C.: Review and Herald®, 1971], 27).} GOP 231.3

While Daniells affirms the continuity of the prophetic gift through the centuries between the time of the early church and his time, the implied definition he uses for the gift is, however, challenging at times. It is obvious that he does not use a consistent definition of the prophetic gift, and unintentionally blurs the meaning of divine guidance and inspiration in his understanding of this spiritual gift. At times the gift refers to supernatural visions and dreams, sometimes it is a spiritual illumination to explain the Word of God, and in other examples it is a strong desire to be faithful to God’s Word. Daniells almost claims that any movement that somehow opposes the Roman papacy in the early Middle Ages is a prophetic movement and thus has the gift of prophecy; at least he allows the possibility that the gift of prophecy may have been present in these movements. ^{35The examples he gives raise some serious concerns about Christian doctrinal orthodoxy in movements that were obviously heretical. “From the beginning of the Montanist and Novatian protests and separations, in the second and third centuries, on to the great Reformation of the sixteenth, there were many godly men and women who joined in the movements for reform, and raised up large bodies of earnest, witnessing Christians. Prominent among these courageous Reformers were Montanus, who flourished about 170 A.D.; Novatian, about 250 A.D.; Donatus, about 305 A.D.; Ambrose, about 374 A.D.; and Constantine of the Paulicians, about 700 A.D. Claudius, Bishop of Turin, preached in the valleys of Piedmont from 817 to 839. Peter Waldo, the dauntless leader of the Waldenses, labored from 1160 to 1179. Joachim of Italy lived between the years 1145-1201; and Wycliffe, scholar and reformer in England, between 1320-1384. Militz of Bohemia made himself known about 1363-1374; and Matthias of Janow, Bohemia, between 1381-1394. John Huss of Bohemia lived from 1369-1415; Savonarola of Italy, 1452-1498; and Martin Luther of Germany, 1483-1546. During the whole of this long, tragic period there was an irrepressible conflict between the papacy and the Reformers. Divine light was penetrating the hearts of sincere men and women who longed for salvation, and who walked in the faint rays of the light that had already shone upon them. The Lord had ‘a few names’ that had not defiled their garments. They walked with Him in white, for they were worthy. Rev. 3:4” (ibid., 214).} These implied definitions do not really accord with the current Adventist definition of the gift of prophecy as received or defined by Ellen White. Thus we are left to wonder about the historical evidence for the presence of a prophetic gift similar to Ellen White’s. Yet, surprisingly, Daniells admits the weakness of his evidence.GOP 231.4

While holding to our conviction that the bestowal of the prophetic gift was, in the purpose of God, to abide through the centuries to the end of the gospel dispensation, we do not deem it advisable to undertake in this brief treatise to establish the genuineness of the calling of this individual or that to the prophetic office. There is historical testimony through the centuries from the fourth to the eighteenth that seems convincing enough in a considerable number of instances; but we regard it unwise to introduce names about which there might be some legitimate question, and thus obscure the larger principle we are pursuing.GOP 232.1

We shall therefore content ourselves at this juncture, first by reaffirming our belief that light from heaven shone here and there all through the darkness of this benighted period, not only from the Holy Scriptures themselves, but also from God’s chosen way of communicating with His spokesmen through the prophetic gift; and, second, by presenting testimony of a general character in support of this conviction. ^{36Ibid., 215.}GOP 232.2

For Daniells the gift of prophecy was manifested in the lives of the faithful people of God who studied the Bible and came to realize its true message, spoke against errors, and followed the light they found. The witness of these faithful people bears testimony to the light shining from the Word of God. To do this, he merges the concepts of a prophetic messenger of God (such as an Old Testament prophet or Ellen White) and a person witnessing for the truth already revealed by a prophet and seeking the reformation of the church. In his estimation, all precursors to the Protestant Reformation, such as the Waldenses, Wycliff, Huss and Jerome, had the gift of prophecy. ^{37Daniells explains: “The history of the post-Reformation times shows unquestioned evidence of the same imperative need of inspired leaders who had existed in the pre-Reformation centuries. The Reformation did not spring up in a day, nor was it finished in a day. The great events that took place between the nailing of Luther’s propositions on the church door at Wittenberg in 1517, and the signing of the Augsburg Confession in 1530, were the climax, the consummation, of centuries of study, preaching, persecution, and martyrdom of godly men. The maintenance, the holding of what had been gained, and its fuller development, have required the same kind of men who, under God’s inspired leadership, brought the Reformation to birth” (ibid., 223).} He also considered the leaders of these reform movements as “inspired leaders.” ^{38“It is appropriate to say again that the reformers during the post-Reformation years were in as great need of the divine Presence, of the guidance and instruction of the Holy Spirit, as were leaders in pre-Reformation times. It has been confidently declared by Christian writers and historians that the prophetic gift appeared among them at divers times and places” (ibid., 224).} GOP 232.3

Daniells’ categories of “ inspired” leader and faithful interpreter of the Scripture is ascribed to Luther’s ministry. In fact, many scholars and biographers of Luther’ s life also ascribe this title to Luther. Luther and Calvin understood the gift of prophecy referred to in 1 Corinthians 14 as the faithful interpretation of the Word of God in the church community, a ministry that Luther and Calvin certainly performed with courage and determination. ^{39See Johannes Hartlapp, “Martin Luther, un prophète,” in Christianisme et prophétisme: Actes du colloque de la Faculté adventiste de théologie, Collonges-sous-Salève, France, May 1-3, 2003, 69-79. John Calvin had a similar interpretation of 1 Corinthians 14. See John Calvin, Commentary on the Epistles of Paul the Apostle to the Corinthians, trans. John Pringle, 2 vols. (Grand Rapids: Eerdmans, 1948), 1:415, 436.} GOP 233.1

What are we to make of Daniells’ lack of evidence and arguments regarding the perpetuity of the gift of prophecy during the centuries between the early church and Ellen White? His merging and blurring of diverse definitions of the gift of prophecy and his broadening of the meaning of the gift allow him to see in the pre-Reformation, Reformation, and post-Reformation periods evidences of God’s leading and guidance in the lives of faithful witnesses and “inspired leaders.”GOP 233.2

Through the years, commentators—following the interpretation endorsed by the Magisterial Reformers—have accepted a broader definition of the gift of prophecy in their interpretation of the gift referred to by Paul in 1 Corinthians 12 and 14. Basically, commentators see the gift of prophecy as a manifestation of some “inspired” illumination of the meaning of Scripture, similar to what happens in the ministry of preachers and revivalists, or as an exhortation for some believers in a particular context. Such a definition concurs with Daniells’ use of the meaning of the gift of prophecy in his book, but it is not the same kind of prophetic gift as Adventists ascribe to Ellen White as the fulfillment of the testimony of Jesus at the end of time.GOP 233.3

Adventists have generally made a clear distinction between the Holy Spirit’s illumination received by a pastor in the preparation or delivery of a sermon, corresponding to a subjective intensification of insights into the Scripture, and the kind of divine inspiration received by a prophet or Ellen White. ^{40An example of how Adventists have understood the manifestation of the gift of prophecy in Ellen White’s life is Denton E. Rebok, Believe His Prophets (Washington, D.C.: Review and Herald®, 1956).} Although both come from the Holy Spirit, illumination and inspiration are different gifts and given for different purposes.GOP 233.4

Daniells’ examples of the manifestation of the abiding gift of prophecy fall short. His examples simply support the idea of the possibility of the gift of prophecy through the centuries, but lack tangible evidence. So after considering his evidence, one is still left with a question: Is there really an abiding gift of prophecy? The Reformers did not think so.GOP 233.5