Give Attendance to Reading--3
5. "Mrs. White in her
later years read a novel and called it a good book." Yet, when a visitor entered
the room -- so the story was told -- she quickly put the book under her pillow!
Continued efforts to
trace this story to its source, led invariably to one person, known for his
liberal views of Ellen White's ministry and writings, and on that account once
called to appear before a committee appointed by the General Conference to
consider his fitness for denominational work. So far as has been learned, he did
not tell this story until after all the alleged actors had died and could not be
interviewed; he never told it except in private; he reported it as hearsay, not
as a matter of personal knowledge or investigation. Having heard him tell it to
dinner guests in his home, I went again for careful verification, when he told
it to me alone. The two accounts varied.
Those who advocate
reading novels and other fiction, give prominence to this alleged incident to
support their position. If one were conscious that his views had a good moral
foundation, would he turn to material like this for hoped-for support? Through
the years, baseless and slanderous stories were told about Mrs. E. G. White.
This story, with its questionable character, belongs, without doubt, in the same
class as those other unfounded ones.
6. "Stories are not to
be classed as fiction if the authors in composing them adapted some material
drawn from actual experience."
If this argument is
valid, then Uncle Tom's Cabin and a host of other books of historical and
realistic fiction must also be exempted and lifted to some unnamed category. For
Uncle Tom's Cabin, as we know, made some use of fact, as do many other works of
fiction, as the wording of 5T 516 shows: "other books which are nothing but
fiction." Works of fiction of modern times are not chiefly or characteristically
works of fantasy, like "Jack and the Beanstalk." One great aim of modern
novelists is, rather, to achieve verisimilitude, the semblance of actuality. To
this end, the novelist is continually drawing upon the experiences of daily
life, selecting, shaping, throwing over them the coloring of the imagination to
serve his purpose. How many of his countless experiences aboard ship, for
example, did Conrad adapt in his novels of the sea. In life men work and play,
love and hate, sin and suffer; in fiction they are made to behave similarly. But
to argue that because fiction incorporates realistic material -- even actual
experiences as transformed -- it is not to be called fiction, is to use an
argument that devours us. By it we make the testimony to the church pointless
and absurd and ourselves the objects of deserved scorn. Multitudes of such works
of fiction were in print when Ellen White wrote, and she identified them among
those she was directed to condemn.
7. "If it is based on
fact, a story is not to be considered fiction."
Such phrases as "based
on fact," "based on factual material," "based on true experiences," "having a
historical background," "essentially true," "substantially true," have lost all
value as instruments of straightforwardness and precision. They have become
notorious symbols of cloudiness and equivocation. They are used to describe many
works of fiction. And so used, they are, in most cases, merely elastic
expressions, prized because they enable one to hide the fact that while seeming
to say one thing, he really means another. They confuse and deceive. They enable
one to impress minds with the rich, powerful connotations of "true," "factual,"
and "historical," yet to conceal the base overtones of "fiction," or "novel." A
lay member, for example, hears us say, "This book is based on true experiences."
Our words seem to him forthright, authoritative. Believing his words to be true,
he later tells someone: "Elder-So-and-So said that this is a true story." Could
we successfully deny that this is the impression we felt he would get, perhaps
that we intended him to get, from our words? Others use language like that, but
should we? "Whatever in our practice is not as open as day, belongs to the
methods of the prince of evil." (TM 366).
In the process of
drawing up a typical "substantially true" story, the author chooses incidents
from his own life, perchance, or others of which he has heard; he imagines a
body of romantic experiences; he imagines a group of other experiences. Unwanted
parts of the real incidents are suppressed; the parts he wishes to use are
remodeled as deemed needful for his purpose; and with the resulting product, he
combines and fuses the imaginary elements, attributing all to the life of one
person and seeking to impress the stamp of unity upon them. The story is
enlivened with imaginary conversation and colorful touches, as of description,
humor, wit, moralizing, and the like. Throughout the narrative, it is his
purpose to arouse a predetermined central feeling and to exhibit literary skill
and power. It seems almost unnecessary to go into this simple detail and show
that such a story is not true. It is, instead, a piece of fiction. Publishers,
reviewers, librarians, historians of literature, and authors themselves,
classify such stories as fiction. If the Spirit of Prophecy had not condemned
fictitious literature, would any Seventh-day Adventist ever have thought to deny
the proper classification of such stories?
8. "Presenting it in
stories of high-class fiction, enables us to write the truth up interestingly."
Any Bible truth can, of
course, be handled dully, meanly, or stupidly. That melancholy fact is another
matter -- bad and self-condemned. But must fiction be added to truth to make it
interesting? Is truth less interesting than fiction? "Interesting" in whose
view? Bacon said that mixing falsehood with truth debases it but makes it work
better. But what child of God would not shrink from the devastating conclusions
of both these arguments?
9. "What is PILGRIM'S
PROGRESS? It is fiction, pure and simple."
This argument involves a
principle that is expressed in the axiom, "Knowledge consists in the distinction
of differences." We teach the child to distinguish between to, too, and two. And
as one climbs the ladder of knowledge, the process continues. What pains are
taken in arguing some great matter before a high tribunal or deliberative
assembly. With what meticulous care are issues stated and the precise
definitions of fundamental words agreed on beforehand. And with the defining of
synonyms, how is it? To define synonyms is to state the fine distinctions that
exist between words that are largely but not entirely identical in meaning or
use, as between work and labor and toil; between handsome and beautiful and
beauteous; between poetry and poesy. Defining synonyms, in deed, may be taken as
a symbol of the whole learning process. The careful defining of critical terms
is a prominent and essential part of scholarly productions. It is inseparable
from the effort to state truth clearly, so as to enlighten, convince, and
persuade.
Discourse, we are aware,
is divided into four classes: description, narration, exposition, and argument.
History and biography are examples of narrative discourse, as are memoirs,
records of travel and exploration and adventure, stories, parables, allegories,
and so on; fictitious literature, as romances, novels, myths, epics, and others.
While all these are in common members of the family of narration, yet each one
is distinct from all the others and has its own skillfully worded definition.
They may not of right be used interchangeably. They are not synonyms. Each word
was originated to name a separate thing. Students are expected to learn
definitions and to use words discriminatingly.
Bunyan's Pilgrim's
Progress is an allegory, as all know. It is not fictitious
literature, as this argument would assert. Allegory is ancient, having been used
for thousands of years as such. For two and a half centuries, Pilgrim's Progress
has been, no doubt, the world's best known, best loved allegory. In GC 252,
Ellen White calls it a "wonderful allegory." Allegory is a figure of speech;
thought
expressed in unliteral language. As Christians, it is ours to teach the
recognition of distinctions in meaning.
Sometimes certain words
are used in a loose meaning. In order to avoid
unpleasant repetition, perhaps, or to contribute to a tone of informality, a
writer
may introduce a loose-meaning use, as "the story of the prodigal son." in a
chapter that elsewhere speaks of the "parable of the prodigal son." Such use is
at times employed by most careful writers. It is a conscious and purposeful
variation from their customary strict-meaning use. The context safeguards the
reader from error. In this instance just noted, the loose meaning of "story" is
"narrative." Such established variation in use stands out in strong contrast,
however, as a thing altogether opposed, to unwarrantable classifications that
serve to confuse and mislead.
The confusing of terms,
the jumbling of meanings, the blurring of distinctions --these we expect in
misleading advertising, in demagoguery, sophistry, charlatanry, in false
religious teachings. But the children of light have a different standard.
"Teaching them to observe all things whatsoever I have commanded you" (Matt.
28:20). Sent forth to teach a message from Heaven, how careful we should be to
handle truth honestly in the sight of
all men; to be models in using only sound arguments and sound speech.
"That isn't the way I
interpret it. I don't think it means that. We
can differ in our interpretations."
Webster says that
"interpret" as used here means, "to construe in the light of individual belief,
judgment, or interest." The two assumptions on which the above argument rests
are these: (a) that the language of the Spirit of
Prophecy may need elucidation; and (b) that the reader has a right to construe
it according to his judgment.
First, is Ellen White's
language ever obscure or unintelligible and in need of elucidation? Unlike the
Bible, her writings belong to the contemporary world, with its characteristic
ideas and ways of life and thought. But the Bible deals with history the most
remote, with long-forgotten religions, manners, customs, and modes of thought
and expression, so that a commentary by devout scholars can throw valuable light
on some Biblical expressions. But who would advocate the need for a commentary
on Sr. White's writings?
Of all Heaven's messages
to men, none, doubtless, are more simple and clear than those to the remnant.
The Bible, we are told, is "sufficient to enlighten the most beclouded mind."
But because some who profess to study it, live "in direct opposition to its
plainest teachings," God has sent "plain and pointed"; "simple direct
testimonies," and "through the Testimonies has simplified the great truths" of
the Bible. "Your success is in your simplicity. As soon as you depart from this
and fashion your testimony to meet the minds of any, your power is gone." It
comes "down to the minutiae of life" (5T 663, 665, 667).
The single pronouncement
on life insurance has been much discussed. Perhaps humble compliance would have
resulted in greater spiritual strength. "Cheese," mentioned practically without
details, occasioned inquiry from Sr. White as to the distinctions between
wholesome and unwholesome kinds. These instances stand out because in the
thousands of pages from Ellen G. White's pen there is hardly one word that needs
elucidation. The simplicity and clarity of her writings have caused scholars to
marvel. Is it elucidation that we need, or is it to read and obey them with
willing minds?
Next, has the reader a
right to construe according to his "individual belief, judgment, or interest"?
God provided against that principle by making the Bible its own interpreter. "No
prophecy of the scripture is of any private
interpretation. For the prophecy came not in the old time by the will of man;
but holy men of God spake as they were moved by the Holy Ghost" (2 Pet. 1:20,
21). That law includes the writings of Ellen White. The Spirit, who gave all the
inspired writings, is ever present to interpret -- to put the right construction
upon -- them as passage is reverently compared with passage. A warning was put
on record concerning church members who once "put false constructions upon the
Testimonies" (4T 514).
Nature speaks of God.
But it could not reveal the plan of salvation. Sinners needed another
revelation, which was written out in human language. As the Bible, God has
miraculously preserved it from destruction and essential error. It is holy
because God claims it as His -- His word, possessing His living power. That body
of language is sacred -- "the holy scriptures." None may with
impunity tamper with its assertions, word meanings, or grammatical laws.
Those assertions, meanings, and laws, translators, and expositors are obligated
to observe as perfectly as possible.
Not private, but public,
are established word meanings and language laws, a racial development and
possession. Not private judgment, but public usage, determines what are the
established meanings of words. No one may properly set them aside in favor of
private belief. With respect to all the inspired writings, we are as truly
obligated to observe linguistic laws and meanings as we are to observe the ten
commandments. Willful disregard is sin. It is impossible to overemphasize this
fact. God means what He says. (5T 171). To raise doubts, to reject established
meanings and substitute one's own opinion or "understanding" in the language of
the Spirit of Prophecy, is to follow the principles of the "higher critics" of
the past, whose "learned terms" gave impetus to the spread of infidelity.
To Eve, Satan insinuated
against God's truthfulness and created doubt, till "She thought that perhaps the
Lord did not mean just what He said" (EW 147; COL 108). God has warned that
Satan is working similarly now to undermine faith and obedience. Were this
warning not needed, it would not have been given.
And Satan is thus
working intensively now -- working to establish sophistries concerning the
Spirit of Prophecy statements that cut across our desires or cherished
indulgences. From Fall Councils have come appeals to uphold standards. We have
departed somewhat from them, as in Sabbath observance, health reform, physical
labor in education, business management, publishing, dress, reading, amusements,
sports, drug medication, social relations, and others.
Satan's strategy is to
infiltrate our thinking. He is counting on the gradual. Subtly, imperceptibly,
with glacier like movement, he is instilling non-Adventist concepts. If
unchecked, these will transform us into caricatures of the pioneers, whose
mighty affirmations and faith moved mountains of difficulty and made a way for
the third angel's message. Though the eye cannot detect the motion, the hands of
the clock do move. Though imperceptible, it is actual. Our peril from the
sophistries used to rationalize the inspired counsels and explain away our
departures, is great, though we man be insensible to it.
A comfortable faith in
the testimonies may be merely an indolent or a deceptive one, full of danger.
Like the Bible, the testimonies clash with the will of the flesh, and to follow
them we must crucify self. The gradual will become inevitable except for divine
aid. The last crisis is pictured with two centers of conflict: an inner, over
the Spirit of Prophecy; and an outer, over the Sabbath (EW 270; 9T 16).
The former, silently
working, long continued, culminates in an open break that separates the members
of the church as between genuine and spurious. The inner evil, spreading unseen,
unfelt, insidious, is a plague more to be feared, it may be, than the violent,
spectacular battle with the powers of earth over the Sabbath; for it seems
almost impossible to sense its dimensions in our own lives and its fateful
potentialities. Satan would seal our overthrow beforehand and have us do it
ourselves in the quite of thought.
11. Smothered
expressions used to mislead, to misrepresent.
"Smother" in this sense means "to cover up so as to conceal." A smothered
expression, then, has two parts: (1) something hidden; and (2) the cover which
conceals it; in other words, a smotherED and a smotherING expression. Some of
them spring from a good desire, as not to cause sadness or fright: "a smothered
sigh," "a smothered cry of pain." Others result from bad motives: to
try to avoid condemnation for an intended act, as a smothered oath -- "darn" to
smother "damn"; "gosh," a minced oath for "God." This latter kind of smothered
expression has to do with a thing that is bad, and the words evoke evil
connotations. The smothering expression, therefore, is made up of fresh words
chosen for their acceptable connotations. It is a new name, designed to improve
the reputation of a bad thing.
Why are such expressions
used? Unaware of their character and purpose, some use them without wrong
intent. But used designedly, their purpose is to attract attention away from a
bad thing and silence its evil connotations by suppressing its name and
identity, so as to induce the reader also to believe that a bad thing is not
bad. Such a smothering expression is essentially misleading; it is a subterfuge.
Its planned use serves the purposes of deception: to attach a misleading label;
to conceal the fact that one is thus teaching the acceptance of a thing known to
be condemned.
An example from the
literary field will illustrate the growing use of this device concerning things
condemned by the Spirit of Prophecy. "Fiction," "novels," "fictitious
literature" are smothered under "imaginative literature" and "creative writing."
These latter phrases are
from the fields of promotion, advertising, propaganda. Wishing to avoid the bad
connotations of the terms "fiction," "novels," "fictitious," one turnes to fresh
phrases, prized because they are undefined and hazy and so help him avoid
censure, and because "imaginative" and "creative" connote something superior,
highly endowed. The occasional use of these phrases as loose designations --
vague and inexact -- has facilitated their acceptance as smothering expressions
and diverted attention from what is involved in this latter use.
"True imagination is far
from being merely a playful outcome of mental activity, a thing of joy and
beauty only." It "performs the initial and essential functions in every branch
of human development."
Imaginative power is
possessed in different degrees by different persons; it is exercised in
different degrees at different times and tasks. It has lower forms and higher.
In the lower we see it as in displays, arrangements, exhibits, lay-outs,
pageants, spectacles, scenic effects; in styling and costuming; in model-making;
in decorating; in engineering; in invention; in research -- in unnumbered
examples of commercial, industrial, and structural planning and design. But the
higher forms, to which our attention is presently drawn, are found, typically,
in the fine arts, as literature, music, painting, sculpture. See also MH 88.
The word literature has
been stretched out in use, till colloquially it
is applied to almost any kind of printed matter. But now we shall pass by
derived meanings. Used in its highest sense, it means writings in which artistic
form and "ideas of permanent and universal interest are essential features." It
is
therefore impossible to produce true literature without the use of the
imagination; for it is the imagination which must serve to produce the "artistic
form" that is an essential element. Properly speaking, all real literature,
then, is
by definition imaginative literature, so that the phrase "imaginative
literature" is
tautological as "wet water," "round circle," "dead corpse." It has to be wet to
be
water; round to be a circle; dead to be a corpse. And it has to be imaginative
and creative to be literature.
The tautology is the
secret of their vague meaning and the ease with
which they can be made to minister to ambiguity. They are never employed as
exact terms. They are not found in the works of scholars where clarity,
precision, and enlightenment are the goals sought for.
"Everything that
Christians do should be as transparent as the sunlight. Truth is of God;
deception, in every one of its myriad forms, is of Satan; and whoever in any way
departs from the straight line of truth is betraying himself into the power of
the wicked one" (MB 105-6).
12. A writer's character
has no necessary relation to his writings.
All having sinned, every author is a sinner. Good books being thus of necessity
the work of sinners, character has no necessary bearing on one's writings.
Byron's sins were heinous; but what of David and Solomon? We read them; so it is
proper to read Byron. Furthermore, Paul quoted Aratus, the pagan Greek poet
(Acts 17: 28); therefore he read Aratus; and so may we. Ellen White denounced
Gibbon yet recommended "Thoughts on Daniel and the Revelation," where Smith
quotes Gibbon repeatedly, whom he must have read. The pronouncements against
classes of writers or individuals, as Gibbon or Byron or Paine or others, should
not deter us from reading their works. Those pronouncements would require us to
abandon a large part of secular literature. But we may, on the contrary, read
any author except for sheer infidelity or godlessness. And one can be benefitted
by what he considers great literary productions, "despite the failings of the
authors, and without in any way being tainted with the sins and weaknesses of
those authors."
The aim in the above
argument is to set aside the disapproval by the Spirit of Prophecy of named
authors and classes of authors. Such statements of
disapproval have been attacked repeatedly in attempts to minimize or destroy
the restrictions they set up.
Is this "sound"
argument? Let us consider the points raised:
Classes of writings and writers. The Spirit of Prophecy does condemn classes of
writings and writers and members of such classes:
Dissolute men (as Byron and others) CT 26
Infidel authors (as Paine, Ingersol, Mencken) CT 136, 401
Men at war with God's government MH 440
Men who defy the principles of God's law MH 443
Unsanctified authors and classes of writings, as:
Greek & Latin Literature, "corrupt, corrupting" MH 444
Greek tragedies MH 444
Works of Satan's agents FE 168
b. "Abandon a large part."
But isn't this what we are admonished to do? Doesn't this argument look upon the
virtue as a defect? As we study the blueprint, is it not clear that the secular
literature God's people should read is to be not only very carefully sifted but
also very greatly reduced in quantity? A little of the more-or-less "golden and
vital" to be selected from "huge rubbish mounds"?
Have we been too slow of
heart to believe all that His messenger has written? Fearful or reluctant to
"cut loose" from "worldly conformity"?
c. Professional responsibility ignored. The Spirit of Prophecy recognizes
(chapter one) that professional duties require one to read what others not
bearing such responsibilities should avoid. The minister needs added knowledge
of Mormonism, for example, in order to come close to Mormons and meet them where
they are. Gaining such knowledge is not a professional privilege, but a
responsibility. And a safeguard was given. Let not license be taken from this.
It admonishes the professional not to drop guard or explore needlessly; the
nonprofessional not to enter an area of known danger where duties do not lead.
Uriah Smith summoned
historians who testify that Bible prophecies were
fulfilled with marvelous accuracy; and he showed that even Gibbon, despite his
skepticism, bore unwilling witness to that fact. It would have been unreasonable
for Smith to omit from his study the testimony of one of the greatest of the
historians of Rome.
d. Paul and Aratus.
Without evidence or probability, it is assumed that Paul after his conversion
read Aratus.
e. David and Solomon.
For the inspired volume, they "wrote as they were moved by the Holy Ghost"; not
while living in known sin and disobedience, but after thorough heart repentance.
Is it proper, is it honest, to class them with Byron, whom a distinguished
scholar calls a literary "pariah"?
f. All authors sinners.
True, we are born sinners by nature. In that all men are alike. But after that?
Some are born but once. Others are "born again." Those live after the flesh.
These strive to live for truth and righteousness -- the Enochs, the Jobs, the
Daniels, the multitude of the honest in heart, accounted righteous before God.
How could we ignore this moral demarcation that serves to separate human beings
and to put each soul into one of these two great classes?
g. "False reasoning."
Does not this argument partake of the "unsound,"
"confusing theories," "cunning sophistries," which we have been told will be
used against the testimonies? It mingles truthful and specious ideas, as about
David and Paul and all men's being sinners. Over-emphasis serves to mislead, as
in pages of recital of the weaknesses and sins of men of letters. It uses
ridicule and misrepresentation, as: "Some good conscientious folk believe we
should not have anything to do with any of the writings of any man who is in
any way defective." (Emphasis supplied.) Opposers are presented as
weak-minded or illiterate. The arguer recommends the reading of novels, and
declares that the teaching of literature in our schools through the years has
conformed to the counsels given. And this despite the warning in 1913, only two
years before Ellen White's death: "There is need of separating from our
educational work an erroneous, polluted literature" (CT 389).
Does such a conclusion
recommend this argument? Could sound argument lead to such a conclusion? Is
there not, rather, danger that all this serves to confuse the meaning of the
testimonies; to undermine faith in them; to break down a barrier which God has
erected to guard His people?
In the writings of all
authors, even pagans, skeptics, infidels, atheists, truth is to be found, even
"many precious gems of thought," although not used for a good purpose. Therefore
since both the bad and the good express truth, this cannot possibly serve to
distinguish between them. To that extent, they are alike, not different. Nor can
we find a mortal whose life or composition is perfect. Here, too, all are alike,
not different -- all have some imperfection. That, consequently, cannot possibly
distinguish one from another.
All being alike in
expressing some truth and in showing defects, we look for the element in which
they are unlike -- the mark of separation -- in the over-all influence and
purpose of a human life. For though a good man's production is not perfect, his
purpose may be. He may yield to divine influence and seek wholeheartedly to
express only that which is good, beautiful, true. So looked upon, men fall into
two classes -- classes which are worlds apart. A good man,
we well know, may fall and rise again, as all of them have done. Also a corrupt
person may write, say, a poem in which we see no fault. Yet the poet and the
class of writers to which he belongs, may be unmistakably condemned. Then
may come temptation to doubt or disregard. But at that moment let us remember
that God had all these things in view when He inspired the instructions and
warnings we have. Such variations in experience are a part of human life.
Explicitly have we been told that precious gems of thought may be found in
forbidden fields, although inspired to make attractive the sentiments and
agencies of the evil one. But why go there for mere intellectual truth, God
asks, when all truth is at our command? Why turn from the pure waters of Lebanon
to the defiled streams of the valley? Why thus endanger ourselves and others by
our example? Let us, rather, resolve to learn what God has said and to comply
willingly. In choosing among authors, let us ask: What has God said about this
class of writers? As a whole, were this person's life-work and purpose on the
side of the good and the true?
13. "We've used fiction
for years in our missionary literature -- stories in our papers, tracts, and
booklets. It must be all right. Our people like it; it gets more popular all the
time; and it brings people into the truth."
If our use of fiction
has led people into the message, and if that fact justifies our using fictitious
literature in proclaiming present truth, then the conversion of his heathen wife
justified Solomon's "sin," his "terrible mistake" in marrying her (PK 53). It
also justifies any Christian's marrying an unbeliever, on the claim that doing
so may result in his conversion.
Solomon reasoned that
his disobedience would spread the knowledge of Jehovah (FE 498-503). Contrary to
God's command he married Pharaoh's daughter, who was converted and became a
worshiper of the true God. But that marriage was a chief step in Solomon's
fearful apostasy and in setting the feet of Israel in the path to national ruin.
"There is a lesson for us in the history of Solomon" (7T 217).
Some spectators were
converted from observing the bearing of martyrs in the flames. But how could we
argue that it is justifiable to burn Christians at the stake in order to
increase conversions to the faith? Those conversions did not lessen the guilt of
the persecutors.
14. Adventist teachers
and other professionals should, in dealing with secular literature, hold to a
positive approach.
Satan poisons words! He
would make negative imply only what is narrow, prejudiced; while he would
make positive imply the modern, the enlightened. And that to keep us from
reading God's warnings! (Eze. 3:18). But "we are not ignorant of his devices" (2
Cor. 2:11). "That law of ten precepts of the greatest love that can be presented
to man is the voice of God from heaven speaking to the soul in promise.
"This do, and you will not come under the dominion and control of Satan.' There
is not a negative in that law, although it may appear thus. It is DO, and LIVE.
. . . The Lord has given His holy commandments to be a wall of protection around
His creatures" (SD 53). And so with all His guarding limitations. It was so in
Eden. To expose pitfalls and hold to His directions in reading, is to work
constructively, positively, as did Paul (Acts 20:31) and as did Ellen White in
the chapters "The Snares of Satan," "The Aims of the Papacy," "Modern Revivals,"
in The Great Controversy and similarly in many other works. To love
right, means to hate wrong. "Abhor that which is evil."
15. Reading is a
personal matter; don't meddle in others' affairs.
One's choice of food,
drink, and clothing, is also a matter of personal
responsibility. From Moses, however, and onward, how much of Holy Writ
would be lost if all directives regarding personal matters were left out!
Meddling, too, caricatures the idea, doesn't it? The spirit is rather
that of a loving Father speaking to guard His children from peril. "The Lord
would have all His sons and daughters happy, peaceful, and obedient" (AA 564).
16. Overemphasis on a
minor matter. Keep to the great essentials.
The battle of life is
won or lost in the mind. "The thoughts will be of the same character as the food
provided for the mind" (5T 544). "According to their
pastures, so were they filled" (Hosea 13:6). The Christian "stoppeth his ears
from hearing of blood, and shutteth his eyes from seeing evil" (Isaiah 33:15),
knowing that "out of" his heart "are the issues of life" (Prov. 4:23). If
eternal life hinges on what prevails in the mind, how can it be minor? In almost
every book, Ellen White stressed it. And what of Solomon's words?
17. Mrs. White
undoubtedly read widely in secular literature and was much indebted to it.
So notable was the
literature of the nineteenth century that one might easily think to find it
entering in a large way into the subject matter of Ellen White's writings. The
remarkable thing is, however, that such influence is nil, though she was a
prolific writer, with a long career. High seriousness, strength, and literary
beauty characterize her prose. All things considered, she was doubtless the
greatest woman writer in history, yet she spent only about three years in the
schoolroom.
Now Moses, Solomon,
Daniel, were men of giant intellect and wonderful
attainments, with the highest training. By contrast, Ellen White was of common
abilities, obscure, unschooled, and so injured in childhood that her life was
despaired of, leaving her frail, incapacitated for writing and even much reading
and, it was feared, for future intellectual pursuits. Yet in her teens she was
called to minister to the church and to produce voluminous writings, which we
test by the Bible, but which are as truly inspired. A chapter would not suffice
fitly to survey the works that attest her literary pre-eminence, their marvelous
range, depth, and accuracy. Who has equaled her achievement?
From what source, one
wonders, could she have drawn her subject matter? Where did she get such
knowledge? Not from institutions of learning. Not from secular literature.
Where, then? From divine revelation:
"They (letters,
testimonies, articles) are what God has opened before me in vision, -- the
precious rays of light shining from the throne" (5T 67). The visions continued
through life. In this vast body of communications, she was occupied through a
lifetime, and from it came the subject matter of her official
communications, writings, sermons, et cetera. It was not from books, then, that
she learned of Thomas Paine and how Satan influenced his writings (EW 89). It
was not from human sources that she learned theology and the art of healing.
Not from reading came her knowledge of Ingersol, Byron, Shakespeare, novels,
or the final destiny of Napoleon. From no human source came her counsels on
nutrition, natural remedies, the causes of disease, the interrelationships of
mind and body, the role of electricity in the human system, the future sway of
spiritism; for, manifestly, no human sources possessed such knowledge.
But besides the Bible
and revelation, from what other sources did she draw? Like Joseph, she was a
person "of affairs, educated by study, observation, and contact with men" (Ed
51). And she had what Joseph did not have, the Bible and the Spirit's
inspiration. "Contact with men" suggests her eventful life, a life spent in a
storm center of religious controversy, the Advent Movement proclaiming truth to
displace hoary errors. She personified, as it were, the impulse of reform. She
traveled widely, lived in different states, from Maine to California, and
overseas, and was an alert observer, interested in contemporary events and
movements. Professionals were among her associates in the Advent Movement,
persons of achievement and piety. The stream of visitors; relatives,
secretaries, and other assistants; her circle of correspondents -- such varied
fellowship provided the intellectual climate of the age, with its patterns of
thought and expression. But molding all her messages, were the visions imparted
to her throughout her long and fruitful life.
Turning from subject
matter, one asks about her style. How came her facility and correctness
in the mother tongue, in idiom, in diction? "Style is the man," says the ancient
dictum, an expression of experience. From childhood, Mrs. White had
"known the holy scriptures." The Bible her lifelong study, its rhythms and
promises molded her thoughts. From the Bible and "contact with men" came her
command of language, plus the effort to communicate faithfully the light she
received -- thousands and thousands of handwritten pages.
But are there not seen
in Mrs. White's works so many poems, so many quotations and borrowings as
practically to support the conclusion that she read widely in secular
literature? An explanation may throw needed light on this. Most of the poems
which appear in some printings of Steps to Christ, Thoughts from the Mount of
Blessing, were, according to a practice then in vogue, inserted by the
publishers as fillers at the end of chapters where the author's text
occupied only part of the last page, or to face the opening of chapters, or to
occupy a blank page at the end of a book, as in some printings of Christ's
Object Lessons. However, "where poetry is used and tied in with the text,
we have every reason to believe that Mrs. White herself made the selection of
such bits of verse." (Emphasis supplied). This matter has been dealt with in a
booklet entitled Messenger to the Remnant, written by Elder A. L. White of the
Ellen G. White Publications, whose words are quoted in the preceding sentence
and below:
"You ask if it was a
practice of Sister White to read books of poetry. Sister White read widely, but
more in general publications. As she traveled, she read the journals issued by
other conservative religious groups, and in her general
reading she was bound to come across some choice poetry here and there. We
find in the original handwritten manuscripts she draws from these poems
usually giving the name of the author. Sometimes the poetry is actually a part
of a familiar hymn which has come from our hymn books. It could be that she read
some books of poems. I am not aware of our having on our shelves such works. I
think what she picked up along this line came from more general reading often in
the religious field." Elder White's booklet, which sweeps away
misconceptions, and which we wish were in every Adventist library and home,
tells of the special circumstances under which, it seems, Sister White read in
Paradise Lost or possibly all of it.
Mrs. White used a few
familiar truisms or proverbs. Writers use them without quotation marks because
their origin is, typically, lost in antiquity. On the lips of millions, through
the ages, such expressions, like air and sunlight, are not the property of any
person, but a common possession, like the vocabulary of the mother tongue and do
not class as borrowings. They are found, characteristically, in almost all races
because each expresses pithily some facet of human experience. Folk wisdom, they
are called, the ideas in the thousands of aphorisms and maxims. Some are earthy:
Hard to make an empty bag stand up; set a thief to catch a thief; it's the still
pig that drinks the swill; trying to carry water in a sieve. Others are on high
levels: To err is human, to forgive divine; procrastination is the thief of
time; necessity is the mother of invention; knowledge is power. If one is alive
and in contact with others, he is bound to hear such familiar sayings, ever
commonly used in writing and conversation. Being university trained in Latin and
Greek, Wordsworth would know that plain living and high thinking had been used
by Cicero and others in ancient times. Becoming famous, Wordsworth gave the
phrase fresh popularity and many others have repeated it. Similarly with Robert
Burns and man's
inhumanity to man, a phrase not original with him. Ancient writers had voiced
the idea. Wordsworth echoed it, as have many others since.
In Messages to Young
People, page 449, Ellen White seemingly alludes to the saying that love is
blind. Neither Chaucer or Shakespeare originated that
expression. Plato used it ages before. In Paradise Lost Milton wrote of the
world
as suspended from the empyrean by a golden chain. But Homer had used the
phrase in the Iliad, as Milton would know. Numberless writers have used it
since, among them Frances E. Willard, Mrs. White's eminent contemporary.
Brevity is the soul of wit is not Shakespeare's coinage nor all that glitters is
not
gold, though he used them. They are ancient.
Aside from such familiar
expressions, what actual quotations from secular literature are there in Ellen
White's works? These have been found: a fragment of phrasing from Paradise Lost,
two couplets from Pope, three lines from Lowell, two stanzas from Longfellow, a
few bits from unknown poets -- all being illustrative only. Each could be
omitted without any change in the thought she is expressing. And there are 55
published works, of more than 23,000 closely printed pages; and in addition, the
manuscript material in her files, which is "roughly estimated at 55,000 pages of
typewritten material! Well nigh incredible it is, the literary achievement of
Ellen G. White. Even more impressive than the magnitude, the lofty morality, the
integrity of her work, is the fact that she labored wholly without benefit of
scholastic or formal literary training and without indebtedness to men of
letters. It is as if God purposed to "confound the things that are mighty" by
empowering "one of the weakest of the weak" to do a supernatural work, as truly
miraculous as was the revealing of the king's dream to Daniel. "What is that
(book) in thine hand?" Gen. 4:2 A human production in which essential error may
be found?
"The very last deception
of Satan will be to make of none effect the testimony of the Spirit of God. . .
. Satan will work ingeniously, in different ways and through different agencies,
to unsettle the confidence of God's remnant people in the true testimony" (1 SM
48).
What an advantage!
Satan's battle plans stand revealed to us -- just how he is to mount his last
powerful onslaught! First to note: the attack is to be a
"deception," not an open attack, as if one should declare the Testimonies
to be
full of mistakes and Ellen White an impostor. Not at all. But the very opposite.
It will be an undeclared attack, having the semblance of acceptance and
support of the Spirit of Prophecy, while actually designed to nullify it,
leaving the form, with the life and authority removed.
His masterly methods:
"weaken the faith" -- (not destroy it); "lessen the
confidence"; "make of none effect the testimony"; "unsettle the faith of the
churches in them"; "put a false construction upon the Testimonies"; "confusing
theories"; "cunning sophistries." Startling phrases these, to picture to us the
attack: weaken, unsettle, confuse, delude, false constructions, working
ingeniously!
The spirit of the attack
is strong, deadly -- "satanic" "hatred." Next to the Bible, what does Satan hate
more than Ellen White's writings? "In different ways and through different
agencies." Strategic cunning! His supreme purpose is deception, by this means,
by that. He wants us to think we are strong, when
actually our faith is unsettled, weak!
"There will be a hatred
kindled against the testimonies which is satanic. The workings of Satan will be
to unsettle the faith of the churches in them, for this reason: Satan cannot
have so clear a track to bring in his deceptions and bind up souls in his
delusions if the warnings and reproofs and counsels of the Spirit of God are
heeded" (1 SM 48). This gave a forecast (in 1890) of what was to arise within
the church. Is this hatred already burning? What growing neglect of the
Testimonies and variation in the practices of members, as concerning Sabbath
observance, amusements, sports, food, drink, dress, reading, marital and social
relations, and others! Is there a cause-and-effect relationship here?
Our teachers -- and
other leaders -- do not take a similar position concerning the reading and
teaching of fiction, for example. Some read and teach it, some do not. So it
always has been. From Early Writings and onward, however, the Spirit of Prophecy
has spoken unvaryingly against it year after year. Yet such variations seems to
be increasing, excuses and arguments being based on definitions, the presence of
mingled materials, and the question of
trustworthiness.
In 1913, only two years
before her death, Sr. White wrote that our schools were at fault in the
literature being used. Of the great non-alignments which had already been
pointed out, this is the one named in this last special warning: "There is need
of separating from our educational work an erroneous, polluted literature, so
that ideas which are the seeds of sins will not be received and cherished as the
truth" (CT 389). Does the record show that this admonition was heeded?
One body; many members,
all different. Unity in an endless diversity. Our overriding responsibility is
to keep the unity of the Spirit on the bonds of
brotherly love. Diversity in details; unity on principles. But such unity and
love
are in harmony with a firm belief that "God means what He says" (1T 518), and a
personal determination to do one's best to obey. The "hatred" is a certainty. On
the other hand, some will "tremble at his word" (Isa. 66:5) as voiced in the
writings of Ellen G. White. Thus a growing separation into two classes: "some
do, some don't." As teachers and others set to lead the way, to mold the youth,
let us "press together." "The enemy is on our track."
All who determine to
"examine" themselves and follow the Master will doubtless be impressed not to
criticize - anyone but themselves. By criticism Satan stifles self-examination.
The evils we see, he prompts us to ascribe to sources outside ourselves.
Especially let us resist impulses to criticize our leaders. God is using them to
direct His work. Their devotion is a blessing to which Satan would have us
insensible. "When the truth abides in the heart, there is no place for criticism
of God's servants, or for picking flaws with the message He sends" (CT 342).
The past, too, is aglow.
How God has led His remnant people! He will finish the work. Though some are
neglecting them, yet the Testimonies are being circulated today as never before,
and devout souls the world around are
studying and shaping their lives by them.
Do we ask why more
sermons are not preached on Satan's wiles? Is not God testing us to see what we
will do with the floods of light we have? What more could He say? We have an
unspeakable treasure in the writings of His
messenger, which we profess to prize as inspired. Do our actions correspond?
We are be coming story conscious. Are new books taking time which belongs to the
Bible and the Spirit of Prophecy? How can God help us by His counsels if they
are not put into our minds?
Daily dedication to holy
independence (Joshua 24:15) will strengthen us; also a resolve to learn and obey
God's will, not to wait for others. "We are not to
concern ourselves so much about the course that others are following, as about
the course that we ourselves are following" (CT 155). Looking to Jesus and
standing personally for principle will increase in importance. "He requires
nothing of you that will not make you happier, even in this life" (SD 148).
"The instruction that
was given in the early days of the message is to be held as safe instruction to
follow in these its closing days. Those who are indifferent to this light and
instruction must not expect to escape the snares which we have been plainly told
will cause the rejecters of light to stumble, and fall, and be snared, and be
taken" (1 SM 41). Assent, clearly, cannot substitute for right action. Even
while making the golden calf, Aaron was miraculously supplied with manna. Thus
to His people, blessings are not proof that God approves their course. Is it
safe to cite the progress of the message today as proof that God overlooks the
disregard of His counsels? (Rev. 22:14).
"The highway of the
upright" is a superior one, not set with obstacles but
provided with safeguards, erected to give speed and freedom, the way to inner
peace and the joyous sense of spiritual well-being. God is all wise, every
detail
of our circumstances being clearly before Him when He inspired the
Testimonies. He gave these counsels on reading. True, we may err in judgment
or fail to study so as to understand them fully; but when rightly applied they
surely are practical. If they could not be followed successfully, they would not
have been given.
"The very last deception
of Satan will be to make of none effect the testimony of the Spirit of God. . .
. Satan will work ingeniously, in different ways and through different agencies,
to unsettle the confidence of God's remnant people in the true testimony" (1 SM
48)
"While right principles
and correct habits are of first importance among the qualifications of the
teacher, it is indispensable that he should have a thorough knowledge of the
sciences. With uprightness of character, high literary acquirements should be
combined.
If you are called to be
a teacher, you are called to be a learner also. If you take upon yourself the
sacred responsibility of teaching others, you take upon
yourself the duty of becoming master of every subject you seek to teach. Be not
content with dull thoughts, an indolent mind, or a loose memory. It is a noble
thing to teach; it is a blessed thing to learn. True knowledge is a precious
possession, and the more the teacher has of it, the better will be his work."
--Counsels to Teachers, p. 199, 200
"The religious
experience is to a great degree determined by the character of the books you
read in your leisure moments." --Testimonies for the Church, vol. 7, p. 204
7. Radio and
Television
The world of books and
the world of radio and TV have so much in common that the counsels already
considered, give guidance in both these fields. Since radio and television, as
we know them, were still things of the future when Ellen White laid down her
pen, they are not mentioned in her writings. Her messages, however, anticipated
the coming of these present-day media of communication, as it were, by
enunciating basic principles for deciding what to admit to the sensory avenues
of the mind. These media now occupy so large a place in modern life that their
proper use needs to be brought up repeatedly for review, especially by those who
seek perfection of Christian character. The problems which they give rise to
have been repeatedly set forth, so that only a very brief summary may be in
order here, as --
1. Depraving of morals and imagination by --
a. Base allurements, which leave indellible impressions of foolishness, abandon,
violence, immorality, as elements of a good time.
b. Atmosphere hostile to thoughts of virtue, nobility, devotion.
2. Inculcation of false philosophy and views of life, as --
a. Evil and good blended and glamorized by sensous appeals.
b. Picturing evil as a concomitant of wealth, position, and happiness.
3. Enticements to waste time and money and to set a harmful example.
a. Make a movie house out of the home.
b. Cause the shared life of the home to become largely inoperative.
c. Tend to decentralize the family by providing an avenue of escape from its
ideal common center.
Kindly turn back,
please, to chapter one: "Reading matter to be shunned" and note the following:
Cruel, horrible doings.
Delineating satanic practices of human beings.
Giving publicity to evil, vice, crime.
History reciting enormities
Immoral books, exciting passion
Pictures, ridiculous, by satanic agencies, impure.
War and bloodshed
"Those who would not
fall a prey to Satan's devices, must guard well the
avenues of the soul; they must avoid reading, seeing, or hearing that which will
suggest impure thoughts" (AA 518).
If God saw it needful to
warn us not to read about the dreadful, satanic deeds listed above, and if one
picture is as potent as 10,000 words, as the proverb has it, it is plain that
scenes of folly, crime, violence, immorality, are not for Christians to watch.
Our editors are admonished not to use in our publications pictures of
autos-de-fe or other torture inflicted upon the martyrs (CW 172). Of evil books
we are told that there "is a satanic fascination" in them (CT 133). "To the
active minds of children and youth, the scenes pictures in imaginary revelations
of the future are realities" (MH 444-5). That being the result of mere reading,
how much deeper and more indelible an impression is made by pictures! As these
scenes are relived again and again, moreover, they become imbeded in memory,
until they are almost ineradicable except by divine aid. With each recall to
mind, the havoc wrought by the scene is increased.
Our air programs, "Voice
of Prophecy," "Faith for Today," "It is Written," and others, proclaim the
gospel to millions. It is not possible for us to know all that they accomplish
in causing the gospel to "fly in the midst of heaven." It is a
privilege to follow them, to invite others to do so, and to support them
generously.
Weather reports,
newscasts, official announcements, some musical and
educational offerings, are good and useful, as we well know.
The difficulty, however,
in using these instrumentalities of mass communication, is that the good and
useful are so tremendously overbalanced by the worthless and hurtful as to be
practically eclipsed. Time and money are easily squandered. "Our time belongs to
God" (COL 342).
It might help us to
choose the right path, if every decision to invest in, or use, these media were
first made to pass the following tests: (a) will this investment be consistent
with my accountability as a steward of my Lord's money? (b) will my example and
influence as an owner and user be helpful in the home and elsewhere? (c) as I
watch and listen, will I be taking time away from daily tasks, sanctification,
self-improvement, Christian ministry?
"Who among us shall
dwell with the devouring fire? who among us shall dwell with everlasting
burnings? He that walketh righteously. . . that stoppeth his ears from hearing
of blood, and shutteth his eyes from seeing evil." Isaiah 33:14, 15.
"I will set no wicked
thing before mine eyes." Psalm 101:3.
"According to their
pasture, so were they filled." Hosea 13:6
"Who is blind as he that
is perfect, and blind as the Lord's servant?" Isa. 42:19.
What kind of blindness
is this? It is a blindness that will not allow our eyes to contemplate evil. It
will not allow our eyes to rest upon iniquity. . . . We want to see aright, we
want to see as God sees; for Satan is constantly trying to convert the things
our eyes rest upon in order that we may see through his medium. . . .
The servant of the
living God sees to some purpose. The eyes are sanctified and the ears are
sanctified, and those who will close their eyes and ears to evil will become
changed. But if they will listen to those who will address them and try to lead
their thoughts away from God and their eternal interests, then their whole
senses are perverted by that which their eyes rest upon. Jesus says, 'If . . .
thine eye be single, thy whole body shall be full of light. But if thine eye be
evil, thy whole body shall be full of darkness.' Matt. 6:22, 23.
It makes every
difference what we give our minds and souls to feed upon. We can let our minds
dwell upon romance and castle-building, and what will it do for us? It will ruin
us, soul and body. . . . We want to have that power that will enable us to close
our eyes to scenes that are not elevating, and that are not ennobling, will not
purify and refine us; and to keep our ears closed to everything that is
forbidden in God's word. He forbids us to imagine evil, to speak evil, even to
think evil" (HC 334).
"Almost unconsciously
the reader is influenced by the spirit of the writer." --Testimonies, vol. 7, p.
203.
"One of the chief causes
of mental inefficiency and moral weakness is the lack of concentration for
worthy ends." --Education, p. 189.
"We pride ourselves on
the wide distribution of literature; but the multiplication of books, even books
that in themselves are not harmful, may be a positive evil. With the immense
tide of printed matter constantly pouring from the presses, old and young for
the habit of reading hastily and superficially, and the mind loses its power of
connected and vigorous thought." --Education, p. 189.
"A large class of the
periodicals and books that, like the frogs of Egypt, are overspreading the land,
are not only commonplace, idle, and enervating, but
unclean and degrading. Their effect is not merely to intoxicate and ruin the
mind, but to corrupt and destroy the soul." --Education, p. 190.
"All who engage in the
acquisition of knowledge should strive to reach the
highest round of the ladder." --Counsels to Teachers, p. 394.
"Keep reaching higher
and still higher." --Testimonies, vol. 7, p. 281.
8 The Shining
Way
Good reading takes one
on journeys through scenic lands, to wealth and
enjoyment, to durable riches and pleasures. It (a) adds to useful knowledge, to
sound judgment, to a sense of values; (b) enlarges the powers of expression; (c)
broadens sympathy; (d) helps assimilate the human to the divine.
How to read? (a)
diligently, utilizing even fragments of time as precious for self-improvement.
"Of no talent He has given will He require a more strict account than of our
time." COL 342; (b) widely, in all useful knowledge, for growth in
effectiveness, but with respect to guidelines; (c) discriminatingly: some
rapidly, some slowly. "There is much good reading that is not sanctifying." FE
547. "There are many beliefs that the mind has no right to entertain." COL 39;
(d) temperately: not to excess or to the neglect of devotions or other duty. It
is not an end in itself, but a means "to the glory of God." 1 Cor. 10:31.
We gaze at the world of
good reading! The expanse stretches away, with its inspiring vistas, its far
horizons telling of still more to be explored. Could one
spend a lifetime in such reading, there would be still more beyond. As the
tempter led Eve to turn from the glories of Eden and feel that the one fruit was
indispensable to her happiness and advancement, so he tempts us -- more
deceptively, too, than in the garden, after millenniums of practice.
Archaeology, biography,
history, current events, nature, travel, astronomy, the devotional life,
chemistry, electronics, missions, clean humor, the fine arts how appealingly
the list lengthens! Who can estimate correctly the harvest to be reaped from
even the one field of biography? And above all these, the Spirit of Prophecy.
And above all else the Book of books.
"It is acquaintance that
awakens sympathy, and sympathy is the spring of effective ministry" (Ed 269).
Like Enoch, like John the Baptist, like Jesus we are to be thoughtful observers
of men and events. It is important -- it is necessary -- that we become
acquainted with the world around us, going to people, showing an intelligent
interest in their work and problems, studying how to meet them where they are
and help them, so that we may learn the most favorable avenue of approach to
bring them the riches of the gospel. Good reading can show ways to capture
attention, arouse interest, and fix it upon things of eternal value.
In Ellen White's works
"there remaineth yet very much land to be possessed" (Joshua 13:1). These
writings are God's oracles committed to the remnant to bless them and, through
them, to bless all men. Is there in all the world any other people entrusted for
today with such a treasure as this is? Tempted to depression by the daily
struggle within, by the pruning, the hewing and squaring, have we perhaps
forgotten at times to duly sense our exalted privileges and failed to give God
praise for this last-day gift? How Satan hates it! Could it be that in order to
receive latter-rain fervor and power, we must return to "first love" for, and
obedience to, the Spirit of Prophecy?
The range of her
writings is most impressive. How meaningful and sure also are the pronouncements
on each of the many and diverse subjects! In vital
principles, in comprehensiveness, in orientation, could all the secular works
ever written on education, for example, equal the books Education, Counsels to
Parents, Teachers, and Students, Fundamentals of Christian Education? These
books are the gospel in education. Are there not honest souls among the higher
classes who will say as they read these counsels and see them applied, "This is
a wise and understanding people and God is with them"? Duly shared with
neighbors and professionals these golden volumes can speak to their hearts with
converting power. Let us so labor that our practices shall ever demonstrate our
reverence for their authority.
In the E. G. White
writings, valuable things lie beneath the surface, waiting for the searcher,
that the truths enfolded may be opened to view, bringing enrichment to others
and honor to the Giver. Many seminal like utterances, filled with meaning and
relationships, are to be found: electric power of the brain and in the nerve
impulses (2T 347, 3T 157). Electricity and plant growth (COL 63). Socialism is
not in God's plan for the human family (4T 552). Brain power is to be utilized
in the tilling of the soil (TM 243-5). "There are life-giving properties in the
balsam of the pine, and in the fragrance of the cedar and the fir. And there are
other trees that are health-promoting" (7T 77). "It takes much study to learn
how to study" (5T 524). The words, often challenging, are sometimes almost
provocative. Beneath each such utterance lies, unfailingly, a vein of rich ore.
No false leads. The book Recharging Man's Vital Force is a good example of
research in this field. Written by Elder Willis J. Hackett, now President of the
North Pacific Union Conference, the volume offers the reader the fruit of years
of study of the action of electricity in the human system. In her writings are
openings awaiting Adventist research, openings "provided by the kind forethought
of God." How tragic that we have so largely and so long neglected them! "And the
Lord shall make thee the head, and not the tail" (Deut. 28:13).
The brain is doubtless
the highest part of creation in this world. Its possibilities pass
comprehension. Not the least of its marvels is this: its capacity is limitless.
Now, it can become weary and require rest. But the mind cannot be filled full.
Ever and always it has room for more. We can keep adding to its store endlessly.
Freed at translation from sin's effects, this same brain we now use will
continue through eternity. The mind is like an ever-widening, ever-deepening
reservoir, to whose contents we are to keep joyously adding everlastingly.
Good reading attracts
the mind upward above the trivial, the low, the depressing. It gives fellowship
with the choicest spirits among men. Its
cleansing power can reanimate. It can uncover new ideas, quicken invention, stir
the thirst for discovery. And not only may increased knowledge and inspiration
result from it. Unguessed aptitudes awaken at the quickening touch. The mental
faculties expand. The thoughts take new direction. As we read, we grow. Heaven's
program, to read and read, on and on, is not only for leaders, who need to read
more and more widely than many others, but for all: ceaseless advance toward
God's ever-distant ideal for His children. To be the most alert, the best
informed, the best read people in the world, is truly a high calling and
privilege and joy.
INDEX
Aesop's Fables 17
Aim in SDA education, The true 46
Allegory, defined 57
Author's character, effect on work 89
Avenues to the soul, how guard 8
Biographies, Bible, unique 32
Bunyan, spiritual power of 36
Byron, Lord 23
Canright, D. M., recommendations of 17
Canterbury Tales 73
Comics, Funnies 17
Cotter's Saturday Night 66
"Creative writings," defined 89
David, poetic development of 29
"Definition juggling" 55
Drama, opera 19
Evaluations, literary, basis 50
Evening readings, oral 34
Excessive study and reading 24
Fairy tales 17
Faerie Queene, The 66
Fiction, defined; kinds of 55
Figures, rhetorical, defined 55
Gems of thought, framed in error 22
Gibbon, the skeptic 23
"God means what he says" 1
Greatest evils youth can indulge 71
Greek and Latin 21
"Hatred" of testimonies to arise 99
Hyperbole vs. fiction 60
"Imaginative literature," defined 88
Ingersol, infidel writer 23
Joseph, education of 95
Last deception of Satan, The very 98
Light reading 17
Literature in our schools 20
Love stories 65
Men of letters, Mrs. White's debt to 94
Methods to be used in SDA schools 47
Mind and body, interaction 34
Mission lands and people, to study 35
Moses, peerless poet, philosopher 31
Myths 17
Novel, development of 60
Novelists, eminent, modern 62
Paine, Thomas, infidel author 23
Parable vs. fiction 58
Paradise Lost 97
Paul, quoting Aartus 90
Pilgrim's Progress 84
Positive vs. negative approach 93
Professionals, reading of 13
Reading habits, bad, effects of 24
Reading, rules for 107
Research, testimonies a rich field 110
Rich man and Lazarus, parable of 59
Ridiculous pictures, harmful 17
Rime of the Ancient Mariner, The 67
Robinson Crusoe 17
Romance, works of 15
Sabbath Readings for the Home Circle 72
Science, false 20
Selection of literary materials 47
Senses paralyzed by Satan 8
Shakespeare 23
Skepticism, why very dangerous 18
"Smothered expressions" 87
Stories of Bible, best for children 30
Stories in verse 65
Story defined 64
Testimonies more important as end nears 35
Uncle Tom's Cabin 17
Unsettle faith in testimonies 98
Uriah Smith quoting Gibbon 91
Wesley, John, life story priceless 37
Word meanings, how established 87
Errata
51. Line 8 from bottom, phrases for "pharases."
74. Line 2 from bottom should come after line 2 of paragraph 3.
75. Line 8 from bottom, (BD+>He wrote to for "He went to Washington."
78. Line 1 of paragraph 5, her for "here".
79. Line 4 of paragraph 2, insert In principle, before "It topples."
87. Line 9 of paragraph 2, may for "man."
103. Line 15, indelible, for "indellible."
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