Chapitre 6 : Sources dont elle s'est inspirée (plus ou moins) pour Le Désir des Ages

Si Patriarches et Prophètes était la pierre angulaire de la théologie adventiste, Le Désir des Ages en était la clé de voûte dans l'arche de la pensée adventiste et de ses vues christologiques. Dans la préface du tome deux (1877) de son précurseur, The Spirit of Prophecy, il était dit :

Lorsque les Éditeurs publièrent le premier volume de cet ouvrage, ils eurent le sentiment qu'il comblait un besoin longtemps ressenti par le monde chrétien, en éclairant un sujet d'un grand intérêt pour l'esprit chrétien : la relation du Fils de Dieu au Père, et sa position dans le Ciel, ainsi que la chute de l'homme et le rôle de médiateur du Christ entre lui et son Créateur.

Dans ce deuxième volume, l'auteur continue avec un intérêt renouvelé à traiter le sujet de la mission du Christ, telle qu'elle se manifeste à travers ses Miracles et ses Enseignements. Le lecteur trouvera que ce livre constitue une aide inestimable pour étudier les leçons du Christ telles qu'elles sont exposées dans les Évangiles.

L'auteur, en tant qu'écrivain et conférencière religieuse, a travaillé pour le public depuis plus de vingt ans. Étant aidée dans l'étude des Écritures et dans son travail d'enseignante religieuse par l'illumination spéciale de l'Esprit de Dieu, elle est particulièrement qualifiée pour présenter les faits de la Vie et du Ministère du Christ, en relation avec le plan divin de la rédemption humaine, et pour appliquer pratiquement les leçons de Jésus aux devoirs simples de la vie [italiques ajoutés].

L'une des caractéristiques les plus agréables de ce livre est le langage simple et clair avec lequel l'auteur habille des pensées qui rayonnent de vérité et de beauté.¹

Bien des ennuis et des embarras auraient été évités dans les années à venir si quelques autres que l'« Esprit de Dieu » avaient reçu quelque crédit. Bien que les Écritures précisent clairement que tout don bon et parfait vient de Dieu, certains des dons d'écriture d'Ellen se révélèrent provenir de bon nombre de sources humaines. À la fin des années 1970, Robert W. Olson, pour le compte du White Estate (qui est toujours pressé de tenir ses lecteurs et les membres de l'Église au courant de ces choses), fit une concession assez tardive selon laquelle Ellen avait effectivement lorgné le travail d'autres auteurs lorsqu'elle écrivit Le Désir des Ages :

La dette d'Ellen White envers d'autres auteurs a longtemps été reconnue par les Adventistes du Septième Jour…

L'étendue exacte des emprunts d'Ellen White dans La Grande Controverse n'est pas connue…

Des études de Raymond Cottrell et de Walter Specht ont montré qu'Ellen White avait emprunté environ 2,6 pour cent de ses mots dans Le Désir des Ages à la Vie du Christ de William Hanna… Cependant, W. C. White et Marian Davis mentionnent tous deux d'autres livres sur la vie du Christ qu'Ellen White a utilisés. Il est également évident qu'elle a emprunté à certains ouvrages non cités par W. C. White ou Mlle Davis, tels que Le Grand Maître de John Harris…

L'emprunt littéraire d'Ellen White ne se limitait pas aux trois livres discutés ci-dessus…

Ellen White ne peut guère être qualifiée de « copiste » puisqu'elle réécrit, reformule et améliore presque invariablement l'auteur original lorsqu'elle utilise le matériel d'un autre…

Concernant la rédaction du Désir des Ages en particulier, W. C. White déclare :

« Préalablement à son travail d'écriture sur la Vie du Christ, et pendant une partie de ce travail, elle a lu des ouvrages de Hanna, Fleetwood, Farrar et Geikie. Je ne l'ai jamais connue lire Edersheim. Elle se référait occasionnellement à Andrews. » — W. C. White à L. E. Froom, 8 janvier 1928.

La comparaison du Désir des Ages avec les diverses vies du Christ disponibles de son temps montre qu'elle s'est inspirée, plus ou moins [italiques fournis] non seulement des auteurs mentionnés ci-dessus par W. C. White, mais aussi de March, Harris, et d'autres encore.²

L'article d'Olson, qui est peut-être l'une des concessions les plus révélatrices faites à ce jour par le White Estate, mérite une étude approfondie. S'il avait été diffusé, ou même divulgué, au grand public et à l'Église en général (ce qui n'est pas le cas au moment où j'écris), ce livre n'aurait peut-être pas été écrit. Seul l'« initié » qui glane des informations soi-disant « top secrètes » sait où s'adresser pour obtenir quoi — s'il a le privilège de savoir que de telles informations existent du tout.

Écrire ou dire qu'« Ellen White's indebtedness to other authors has long been acknowledged by Seventh-day Adventists » [la dette d'Ellen White envers d'autres auteurs a longtemps été reconnue par les Adventistes du Septième Jour] n'est qu'un prolongement du pieux mensonge. Bien que ce soit techniquement vrai que, dès les années 1880, l'Église ait mené une action d'arrière-garde concernant l'utilisation du matériel d'autrui au nom de Dieu et d'Ellen, les déclarations ont toujours été faites avec défensivité et justification rapide.

L'article de William S. Peterson dans un numéro de Spectrum de 1971, par exemple, devait lui valoir un concert d'invectives spirituelles qui, dans le langage du camionneur ou du docker, auraient fait claquer la peinture de n'importe quel conteneur à trente pas. Qu'Ellen eût emprunté, c'était tout simplement faux, disait-on. Depuis ce numéro d'automne jusqu'aux années 1980, le journal a publié des accusations et contre-accusations continues, des démentis et contre-démentis visant à réfuter toute suggestion qu'elle aurait pu incorporer le vocabulaire de quelqu'un ou avoir été influencée dans l'un ou l'autre de ses écrits.³

Ce ne fut qu'après que Neal C. Wilson, président de la Conférence Générale, eut écrit aux dix-huit membres du Comité spécial de Glendale mis en place pour examiner la quantité de certaines découvertes sur les « emprunts » d'Ellen que les lecteurs de l'Adventist Review devaient apprendre qu'elle avait utilisé les œuvres d'autres personnes pour des « informations descriptives, biographiques, historiques, spirituelles et scientifiques. »⁴ Comme un membre du comité devait le signaler à Wilson, « cela ne semble guère laisser grand-chose à part la révélation directe. Est-ce là la question que le groupe doit trancher ? »⁵ Le personnel du White Estate devait certainement avoir su depuis toujours que la majeure partie de l'Église ignorait l'ampleur et l'étendue de ses « emprunts. »

Du moins, un grand nombre d'érudits de l'Église qui ont essayé de déverrouiller les documents historiques du White Estate susceptibles d'aider à effectuer des comparaisons avec les écrits d'autres auteurs savent qu'ils ont reçu très peu d'aide et d'encouragement de la part des gardiens du coffre-fort sacro-saint du White Estate. La politique de « révélation sélective » (c'est-à-dire que le White Estate sélectionne ce qui peut être révélé) a eu une telle emprise que c'est seulement lorsque les membres du Clan quittent la scène que l'Église peut espérer accéder à des informations susceptibles de révéler la vérité. À maintes reprises, les hommes de ce bureau, qui parcourent régulièrement le circuit national pour aider à calmer les indigènes agités, ont dû répondre à la question de savoir pourquoi le coffre-fort ne peut pas être ouvert à tous les chercheurs et les informations mises à la disposition des amis comme des ennemis, et pourquoi le choix est toujours laissé au Plan du Clan.

Même ceux qui auraient pu posséder leur propre clé du coffre-fort (pour ainsi dire) trouvaient fascinante la perspective que la porte fermée puisse s'ouvrir ne serait-ce qu'un peu. Donald R. McAdams, lui-même chercheur compétent sur Ellen et ses écrits, exprima un espoir prudent face à de telles perspectives dans un article de Spectrum en 1980 :

Dans l'Adventist Review du 20 mars 1980, dans un article intitulé « This I Believe About Ellen G. White », Neal Wilson informa l'Église du comité Rea [Glendale]. Le rapport initial indique que « dans ses écrits, Ellen White a utilisé des sources de façon plus extensive que nous en avions jusqu'ici été conscients ou que nous ne l'avions reconnu… » [italiques ajoutés.]

Cette déclaration est l'article le plus significatif à paraître dans la Review en ce siècle. Le président de la Conférence Générale reconnaît ouvertement et honnêtement les faits concernant l'utilisation des sources par Ellen White et oriente l'Église vers une définition de l'inspiration qui sera nouvelle pour la plupart des Adventistes et menaçante pour certains. Une réponse complète à Walter Rea devra attendre qu'il ait présenté ses preuves à l'Église sous forme écrite définitive.⁶

McAdams devait inévitablement réagir comme il le fit, car c'est un historien honnête qui avait lui-même passé beaucoup de temps en 1972-73 à examiner un chapitre de La Grande Controverse, à le comparer avec la moitié d'un chapitre de l'historien James A. Wylie, et à trouver des preuves irréfutables de dépendance. La partie intéressante et significative de cette histoire, telle qu'il la rapporte, est que le White Estate n'a pas autorisé cet historien de l'Église à publier ses travaux ou ses conclusions auprès de l'Église ou du monde.⁷

McAdams avait une autre raison de s'inquiéter de ce qui se passait. Il était l'un des membres du Comité spécial de Glendale auquel Wilson avait écrit. Il avait vu une partie des preuves, avait entendu la présentation des 28 et 29 janvier 1980, et avait lui-même déclaré à ses collègues que les preuves étaient effectivement « stupéfiantes. »⁸ Il avait même suggéré que « si chaque paragraphe de La Grande Controverse était doté d'une note de bas de page conformément à la procédure correcte, presque chaque paragraphe serait ainsi annoté. » Il est intéressant de noter que les membres du comité présents en provenance du White Estate ne l'ont pas contredit.⁹

Comment auraient-ils pu ? Ils étaient là avec des informations privilégiées. Ronald D. Graybill, secrétaire adjoint du White Estate, était présent à la réunion. Lui aussi travaillait dans les archives et avait achevé en mai 1977 une comparaison entre Ellen White et sa paraphrase serrée d'un autre historien, Merle d'Aubigné. En poursuivant son étude, il découvrit avec stupéfaction — non pas d'Aubigné lui-même, mais une version vulgarisée de d'Aubigné préparée par le révérend Charles Adams pour les jeunes lecteurs — et ce matériel avait été publié non pas dans La Grande Controverse, mais dans l'article du Signs of the Times du 11 octobre 1883, intitulé « Luther in the Wartburg. »¹⁰ Les conclusions de cette histoire assez simple de cape et d'épée étaient, comme McAdams cite Graybill :

Il ne semble y avoir aucun fait historique objectif dans le récit de Mme White qu'elle n'aurait pas pu tirer des sources littéraires sur lesquelles elle s'appuyait, à un détail près : … L'impression générale que l'on retire de cette étude est qu'elle confirme le point principal de McAdams — à savoir que le récit historique objectif et prosaïque était fondé sur le travail des historiens, non sur des visions.¹¹

Alors pourquoi ne l'avons-nous pas dit d'emblée ? La chose la plus proche d'un tel aveu nous était jamais venue du fils Willie White (lettre du 4 novembre 1912) :

Lors de la rédaction des chapitres de La Grande Controverse, elle donnait parfois une description partielle d'un événement historique important, et lorsque sa copiste, qui préparait les manuscrits pour l'imprimeur, demandait des précisions sur le temps et le lieu, Mère disait que ces choses étaient consignées par des historiens consciencieux. Qu'on insère les dates utilisées par ces historiens. En d'autres occasions, en rédigeant ce qui lui avait été présenté, Mère trouvait dans nos livres de la dénomination des descriptions si parfaites d'événements et des présentations si exactes de faits et de doctrines, qu'elle copiait les mots de ces autorités.¹²

Les déclarations de Willie seraient modifiées dans une déclaration de 1969 de son fils Arthur : « Mme White a toujours cherché à éviter d'être influencée par les autres. »¹³

Il y avait un autre membre du groupe du White Estate qui siégea également silencieusement lors de cette réunion de janvier 1980 sans se trahir. Il s'agissait de Robert W. Olson, nommé à la tête du White Estate lors de la retraite d'Arthur L. White en 1978. Olson, plus que presque quiconque dans la salle à l'exception peut-être de W. Richard Lesher (directeur de l'Institut de recherche biblique adventiste), savait où certains corps étaient enterrés, parce que certains de ces corps étaient ressuscités plus vite que les offices funèbres ne pouvaient être accomplis.

En 1977 et 1978, Olson reçut un certain nombre de lettres qui ouvraient de nouvelles voies d'information sur la relation d'Ellen avec son livre Patriarches et Prophètes. Pour Olson, les recherches avaient pris une tournure fâcheuse à mesure qu'elles se rapprochaient du Désir des Ages. Lorsqu'on lui demanda au sujet de la rumeur persistante selon laquelle Ellen avait reçu une aide assez humaine dans la préparation du Désir des Ages, il ne semblait pas se souvenir des lettres ou des documents qu'il recevait, sauf pour exprimer que le rapport d'aide était exagéré et qu'il n'y avait aucune raison de croire que Le Désir des Ages était autre chose que l'œuvre d'Ellen White.¹⁴

Il savait bien que la piste des « emprunts » d'Ellen se réchauffait, car il avait écrit une lettre remarquable à ce sujet au personnel du White Estate le 29 novembre 1978, exactement deux ans avant la réunion où il niait maintenant l'existence de tout problème. La lettre était délicate et n'était pas destinée au public. Dans un souci d'équité, je l'inclus en intégralité dans la section annexe de ce chapitre. En voici quelques extraits :

Il y a environ huit ou dix mois, l'ancien Rea m'a envoyé une copie de certaines de ses recherches qui, selon lui, montraient qu'Ellen White dépendait fortement d'Edersheim pour certaines des choses qu'elle avait écrites dans Le Désir des Ages, ainsi que pour l'organisation même du livre et l'utilisation de nombreux titres de chapitres.

J'ai alors écrit à l'ancien Rea pour lui demander de ne pas aller de l'avant avec des projets de publication de ses découvertes avant que j'aie eu l'occasion de lui parler personnellement lors du camp de réunion de la Conférence de Californie du Sud qui devait se tenir fin juillet 1978. L'ancien Rea accepta volontiers cette suggestion. Lorsque j'assistai au camp de réunion près de Palmdale, en Californie, en juillet dernier, j'ai passé plusieurs heures à parler avec l'ancien Rea et j'ai obtenu son consentement pour ne pas annoncer ses travaux à grande échelle avant que nous ayons nous-mêmes eu l'occasion de les examiner d'abord… L'ancien Rea a accepté de nous accorder tout le temps dont nous avons besoin avant de prendre de nouvelles mesures de son propre chef…

Par l'intermédiaire de Jim Nix à Loma Linda et de Ed Turner à l'Université Andrews, j'ai appris qu'une personne de la région de Loma Linda effectuait des comparaisons entre Le Désir des Ages et le livre de Hanna sur « La Vie du Christ. » Jim Nix m'a dit qu'il avait vu le livre de Hanna et qu'il est abondamment souligné en rouge et en bleu, et qu'il s'agit censément du même exemplaire du livre qui était utilisé au bureau du White Estate lorsque Mme White préparait son livre Le Désir des Ages. Jim Nix en a fait une copie Xerox et nous l'a envoyée, si bien que nous l'avons ici dans notre bureau… [italiques ajoutés.]

Ed m'a également parlé d'un homme de profession libérale, un dentiste si je me souviens bien, qui vivait dans la région de Victorville… Cet homme de profession libérale a récemment eu accès à la « Vie du Christ » de Hanna, et après l'avoir lue, a dit à Ed que cela lui avait pratiquement « soufflé l'esprit » de voir la grande ressemblance qu'il avait découverte entre Hanna et Ellen White.¹⁵

La solution suggérée par cet homme de Dieu, juré de diffuser la vérité et la lumière, était la suivante :

La seule alternative [parmi quatre envisagées] qui me semble sensée est la dernière. Elle ne coûtera rien au White Estate pour le temps de Jim [Cox], et je crois vraiment que nous pouvons rester suffisamment proches de lui pour que les conclusions auxquelles il parvient soient essentiellement les mêmes que celles auxquelles nous serions parvenus si nous avions fait le travail nous-mêmes. Nous pourrions demander à Jim de faire un rapport toutes les deux ou trois semaines à un comité.¹⁶

Il fut expliqué plus tard lors de la réunion du Comité de Glendale que la lettre n'était qu'un mauvais choix de mots et que leur signification pouvait être mal interprétée.¹⁷ Il n'y avait en revanche aucune mauvaise interprétation possible des mots d'Arthur White, qui écrivit en même temps sur le même sujet au même groupe :

Gardez à l'esprit que la formation dans les universités consistant à n'accepter et ne croire que ce qui peut être prouvé à la satisfaction du chercheur peut facilement conduire à une approche sceptique qui ne tient pas compte du fait qu'il peut y avoir des aspects troublants dans les écrits inspirés, engendrant la nécessité de la foi telle qu'Ellen White l'a clairement exprimé lorsqu'elle a discuté des investigations de la Bible et de ses écrits…

« Tous ceux qui cherchent des crochets auxquels accrocher leurs doutes en trouveront… »

« La méfiance envers Dieu est la croissance naturelle du cœur non renouvelé… »

« Satan a la capacité de suggérer des doutes et d'inventer des objections au témoignage direct que Dieu envoie. »

Tiré de La Grande Controverse, p. 527 ; Testimonies, vol. 5, p. 675.¹⁸

On peut fermer les yeux et entendre cette porte claquer à nouveau, encore plus fort, tandis que les cavaliers perdus de la peur et de la culpabilité chargent à travers le ciel. Cela ne ressemblait pas à une politique d'ouverture lorsqu'il poursuivit :

Si elle implique l'Université Andrews — les érudits formés aux méthodes de recherche par des universités connues pour avoir démoli la foi dans la Bible et la fiabilité des récits bibliques sont-ils capables de porter un jugement correct dans des domaines où l'honnêteté absolue dans l'acceptation des témoignages et la foi fondée sur les preuves sont des facteurs importants ? Lors de prises de décision où le chercheur fait face à plusieurs choix, la foi dans l'inspiration d'Ellen White fera-t-elle défaut ?¹⁹

Il serait difficile de conclure, à partir de ces deux lettres confidentielles, que le peuple de l'Église Adventiste est encouragé à connaître toute la vérité sur Ellen — y compris son habileté à utiliser le matériel des autres sans crédits pour ses propres œuvres.

Un dernier élément d'information doit être ajouté au tableau pour le compléter. Robert Olson siégeait aux réunions du Comité de Glendale avec un document ancien mais obsédant pratiquement posé sur ses genoux. Il avait été « découvert » quelques semaines seulement auparavant dans le couloir des bureaux du White Estate par Desmond Ford dans sa quête de vérité. Il était si révélateur que si Olson l'avait lu ou utilisé lors de la réunion, la séance aurait peut-être été écourtée d'une demi-journée ou plus. Il était sorti de la plume de W. W. Prescott (un ancien dirigeant de longue date et ancien vice-président de la Conférence Générale de l'Église Adventiste) qui avait lui-même retourné quelques pierres. La lettre était datée du 6 avril 1915 et était adressée au fils Willie d'Ellen, avec qui Prescott avait, au vu du contenu de la lettre, longtemps et durement travaillé :

Il me semble qu'une grande responsabilité pèse sur ceux d'entre nous qui savent qu'il y a de graves erreurs dans nos livres autorisés et ne font pourtant aucun effort particulier pour les corriger. Les gens et nos pasteurs ordinaires nous font confiance pour leur fournir des déclarations fiables et ils utilisent nos livres comme autorité suffisante dans leurs sermons, mais nous les laissons continuer année après année à affirmer des choses que nous savons être fausses. Je ne peux pas considérer cela comme juste. Il me semble que nous trahissons notre confiance et trompons les pasteurs et le peuple. Il m'apparaît qu'il y a beaucoup plus d'anxiété à éviter un éventuel choc pour certaines personnes crédules qu'à corriger l'erreur.

Votre lettre indique un désir de votre part de m'aider, mais je crains qu'il ne soit un peu tard. L'expérience des six ou huit dernières années et surtout les choses dont je vous ai parlé ont eu leur effet sur moi de plusieurs façons. J'ai dû surmonter de durs chocs et après avoir donné le meilleur de ma vie à ce mouvement, je trouve peu de paix et de satisfaction en rapport avec lui, et je suis amené à conclure que la seule chose à faire pour moi est de faire tranquillement ce que je peux faire en bonne conscience et laisser les autres continuer sans moi. Bien sûr, c'est loin d'être une fin heureuse à l'œuvre de ma vie, mais il semble que c'est le meilleur ajustement que je suis capable de faire. La façon dont les écrits de votre mère ont été traités et la fausse impression à leur sujet qui est encore entretenue parmi le peuple m'ont causé beaucoup de perplexité et d'épreuve. Il me semble que ce qui équivaut à de la tromperie, sans doute pas intentionnelle, a été pratiqué dans la réalisation de certains de ses livres, et qu'aucun effort sérieux n'a été fait pour désabuser les esprits des gens de ce que l'on savait être leur vue erronée concernant ses écrits. Mais il ne sert à rien d'entrer dans ces questions. Je vous en ai parlé depuis des années, mais cela n'apporte aucun changement. Je pense cependant que nous dérivons vers une crise qui viendra tôt ou tard, et peut-être tôt. Un sentiment très fort de réaction s'est déjà installé.²⁰

Des preuves rapportées plus tard montrent pourquoi Prescott était encore plus préoccupé que ne l'indique sa lettre. Lui-même, avec la bénédiction d'autres responsables, avait contribué à rédiger certains des livres mêmes dont il se plaignait. Comment pouvait-il en bonne conscience (nous n'avons pas de preuves qu'il n'était pas un homme de bonne conscience) laisser l'Église continuer à croire que ce que lui et d'autres avaient contribué à rédiger au nom du matériel de dévotion était maintenant reçu comme la voix définitive et faisant autorité de Dieu et devait devenir la base de la christologie adventiste mondiale (sujet qui était lui-même d'un intérêt particulier pour Prescott).

Il est maintenant évident — à partir des informations que le White Estate possède et des documents qui fuient d'autres sources — que l'Église est en difficulté dans l'affaire d'Ellen et de ses larcins. Trop de choses sont identifiées dans les endroits où elle avait fait ses emplettes. Comme McAdams l'a écrit dans son article de Spectrum :

À peu près au moment où le White Estate répondait aux preuves qu'Ellen White avait largement emprunté aux historiens protestants dans la préparation de La Grande Controverse, un autre chercheur portait à leur attention des preuves qu'elle avait également emprunté à des auteurs séculiers pour d'autres livres de la série Conflict of the Ages, notamment Prophètes et Rois et Le Désir des Ages. Walter Rea, pasteur de l'Église de Long Beach en Californie, affirmait sur la base de preuves non concluantes présentées dans plusieurs documents non publiés que la source principale de Prophètes et Rois était Bible History: Old Testament d'Alfred Edersheim, publié à l'origine en sept volumes entre 1876 et 1877, et que The Life and Times of Jesus, the Messiah d'Edersheim, publié pour la première fois en 1883, était une source principale du Désir des Ages…

Désormais, la prise de conscience croissante dans les milieux adventistes des recherches de Walter Rea et des études de La Grande Controverse appelait une autre réponse dans la Review.

À en juger par les échantillons utilisés par Arthur White pour illustrer la relation d'Ellen White avec Hanna dans les articles 4, 6 et 7, il devait déjà avoir à sa disposition l'étude très approfondie et soigneuse de Walter Specht. Désireux de connaître la vérité sur les sources d'Ellen White pour Le Désir des Ages et ne souhaitant pas être pris au dépourvu par les recherches de Walter Rea ou de quelqu'un d'autre, le White Estate chargea deux éminents érudits adventistes d'étudier à fond la relation entre Le Désir des Ages et The Life of Our Lord de William Hanna. Raymond F. Cottrell, ancien rédacteur en chef des livres à la Review and Herald Publishing Association depuis de nombreuses années, prit les 45 premiers chapitres ; et Walter F. Specht, professeur de Nouveau Testament à l'Université de Loma Linda, prit les chapitres 46 à 86.²¹

En assignant Cottrell et Specht à la tâche du Désir des Ages d'Ellen, l'Église envoyait ses poids lourds dans la brèche. Il était parfaitement compris dans les hautes sphères que si le raz-de-marée des faits et des informations balayait les fondements du Désir des Ages, alors la clé de voûte de l'arche de Sainte Ellen serait sérieusement compromise et le pieux mensonge exposé. Tout le monde ne l'avait pas compris, mais de nombreux dirigeants en étaient bien conscients et fort inquiets.

C'est donc un risque calculé que prirent les Adventistes en rappelant deux de leurs meilleurs éléments de la retraite pour la guerre. Les références des deux hommes étaient irréprochables. Cottrell, adventiste de troisième génération, avait servi l'Église dans diverses fonctions de haut niveau, notamment comme rédacteur en chef de livres à la Review and Herald, pendant la majeure partie de sa vie. Specht était connu comme érudit, chef de département et doyen dans quelques-unes des meilleures institutions de l'Église. Les deux hommes étaient censés apporter à la tâche non seulement leur vie d'expérience, mais aussi leur intégrité.

Le rapport publié à la fin de six mois d'étude fut une surprise — non tant pour ce qu'il disait que pour ce qu'il révélait par ce qu'il ne soulignait pas. Le simple fait qu'un apport de si haut niveau ait été utilisé montrait que l'Église dans son ensemble n'avait pas connu le pieux mensonge et que les dirigeants étaient déterminés à faire en sorte que l'Église ne reçoive que des informations acceptables pour ces dirigeants.

Les deux hommes priraient la voie haute dans leur rapport. Specht, tout en concédant que Hanna avait été utilisé par Ellen tout au long de la première édition de The Spirit of Prophecy (tomes deux et trois) et de l'édition ultérieure du Désir des Ages, conclut qu'il préférait encore la paraphrase que faisait Ellen de Hanna à l'œuvre de Hanna lui-même.²² Bien qu'il eût constaté que la copie de Hanna avait commencé au début et s'était terminée à la fin, il estima que la question n'était pas aussi grave que certains l'avaient prétendu.

Cottrell, moins prudent, calcula que 2,6 pour cent de Hanna avait été repris par Ellen.²³ Pour obtenir ces chiffres incroyables, il montra la sorte de « comptabilité créative » qu'il avait utilisée :

On a examiné la possibilité qu'Ellen White se soit appuyée dans une certaine mesure sur Hanna pour les passages des Écritures qu'elle cite, et/ou pour l'ordre dans lequel elle les introduit parfois. Deux considérations, cependant, excluent la possibilité de toute conclusion ferme quant à une quelconque parenté dans les Écritures citées…

De plus, White et Hanna ont tous deux utilisé la version King James de la Bible… probablement dans des éditions avec références marginales… De plus, tous deux ont probablement utilisé la même concordance… pour localiser des passages bibliques connexes. Ainsi, même si aucun des deux auteurs n'avait jamais vu ce que l'autre avait écrit, ils auraient tous deux tendance à se référer à d'autres passages de l'Écriture à peu près dans le même ordre. Au-delà, deux personnes également familières avec la Bible trouveraient à peu près les mêmes passages connexes de l'Écriture leur venant à l'esprit, et les introduiraient à peu près dans l'ordre suggéré par le récit évangélique…

Pour moi… ces faits … suggèrent que toute similitude entre les passages des Écritures cités, ou l'ordre dans lequel ils apparaissent, est au moins largement, sinon entièrement fortuite et complètement inutile pour déterminer si, ou dans quelle mesure, Ellen White a fait usage de Hanna…

Ce n'est que lorsque les deux auteurs utilisent des mots identiques ou inhabituels dans une telle séquence que la parenté littéraire peut être établie hors de tout doute [italiques ajoutés].²⁴

Cottrell était tombé dans le piège dont Francis D. Nichol ne s'était jamais extrait — utiliser l'étude pour prouver qu'Ellen n'avait pas directement « cité » les autres autant qu'on l'avait dit. Il semblait ne pas tenir compte du fait que la paraphrase est la forme de copie la plus subtile et potentiellement la plus trompeuse. McAdams lui-même a dit dans son article de Spectrum :

En effet, il y a certains paragraphes étroitement paraphrasés et d'autres paragraphes où, bien que les mots d'Ellen White soient différents, il est clair qu'elle suit les idées présentées par Hanna [italiques ajoutés].²⁵

Après avoir tenté de diminuer l'influence d'autres auteurs sur la rédaction du Désir des Ages, Cottrell a néanmoins concédé :

Néanmoins, il y a de nombreux cas de corrélation littéraire évidente qui prouvent de façon concluante qu'Ellen White a utilisé certains des mots, des phrases, des idées et des enchaînements de pensées.²⁶

En réponse à sa déclaration selon laquelle « dans aucun cas le Dr Specht ou moi-même n'avons trouvé une seule phrase du DA identique à celle du LC, ni même substantiellement telle »,²⁷ je suggère au lecteur de consulter la section des exemples de ce chapitre.²⁸ Mieux encore, on devrait se procurer un exemplaire de Hanna dans une bibliothèque et s'informer soi-même en personne.

Bien que le texte du rapport dans son ensemble n'ait pas été largement diffusé, le chiffre de 2,6 pour cent a été cité et répété partout. Les Adventistes s'y accrochaient comme un noyé s'agripperait à une bouée de sauvetage en se dirigeant vers le rivage en criant qu'il était sauvé. En réalité, l'étude était si limitée dans sa portée que certaines des questions les plus graves restent à traiter. Par exemple :

1. L'Église dans son ensemble n'a effectivement pas connu l'étendue du pieux mensonge — et « les frères » ne sont pas anxieux que les membres le sachent.

2. Du moins dès les années 1870, et jusqu'au début des années 1900, Ellen et ses collaborateurs étaient profondément et largement impliqués dans la reprise du matériel provenant des écrits d'autres personnes.

3. Si même le pourcentage de Cottrell (quelle que soit sa précision) devait être étendu à la liste toujours croissante des auteurs identifiés comme ayant été utilisés par Ellen et ses collaborateurs, l'Église et sa prophétesse se trouveraient dans des difficultés énormes et quelque chose semblerait se défaire.

4. L'utilisation de Hanna par Ellen, et d'autres sources également, n'était pas une « révélation sélective », avec la permission de Dieu, pour compléter une scène ici et là pour aider la mémoire d'une prophétesse déclinante, mais était un commentaire courant et une paraphrase de chaque passage ou chapitre sélectionné — souvent avec des pauses pour une homélie personnelle, mais également souvent en développant cette homélie de façon frappante similaire au matériel de dévotion de l'auteur copié.²⁹

5. La preuve peut-être la plus accablante qui émerge est que, quelle que soit l'aide qu'Ellen ait reçue, humaine ou divine, elle avait l'étrange capacité de revenir et de récupérer du nouveau matériel à chaque retour. Parfois, les pensées, les mots et les phrases qui avaient été pris à un auteur dans les premières étapes (1870-84) étaient supprimés dans le produit ultérieur (Le Désir des Ages). Parfois, une amplification du matériel du même auteur était substituée. Mais parfois (surtout lorsque la copie initiale avait été extensive), du matériel était tiré d'autres sources ou d'autres auteurs de telle façon que la couleur des nouveaux fils ne détonnait pas avec le motif ultime du tissu tissé au fil des années. Il est clair que les planificateurs humains connaissaient bien les cartes qu'ils utilisaient pour tous les voyages de toutes ces années.³⁰

Cependant, savant honnête par nature et par pratique, Cottrell laissa plus tard son intégrité l'emporter sur son héritage adventiste et ses préjugés. Son silence fut brisé le 19 septembre 1981, lorsque le Los Angeles Times, dans un article de John Dart, rédacteur en chef religieux, cita un prochain article de Cottrell :

La combinaison des recherches de Ford et de Rea et le traitement des deux hommes par les administrateurs de l'Église présente une crise « avec la menace très réelle d'un schisme dans l'Église que nous aimons », selon un éminent érudit biblique adventiste, Raymond F. Cottrell. Cottrell, rédacteur en chef des livres pendant plus de 30 ans pour l'Adventist Review, a imputé la « crise Ford-Rea » aux administrateurs de l'Église dans un article pour un prochain numéro du journal indépendant Spectrum, publié par les Adventist Forums à vocation réformatrice.

Ford et Rea « sont tous deux amis de l'Église, non ennemis, malgré le fait que, dans les deux cas, la sagesse de certaines de leurs tactiques peut être sujette à question, » écrivit Cottrell. Pour les futurs historiens, continua Cottrell, « la crise Ford-Rea apparaîtra comme le point culminant logique, peut-être inévitable, de près d'un siècle d'enfouissement des questions auxquelles ils ont récemment appelé l'attention, sous le tapis de la dénomination. »³¹

L'avant-projet de Cottrell lui-même (« Our Present Crisis: Reaction to a Decade of Obscurantism ») était encore plus précis et dévastateur dans sa mise en cause, poursuivant en ces termes :

Les seuls éléments nouveaux sont l'application étendue par Ford du principe apotélesmatique, que tout le monde dans l'Église suit dans une certaine mesure, et la démonstration par Rea de l'étendue de la dépendance littéraire d'Ellen White. Il existe des preuves documentaires du fait que nos érudits bibliques étaient bien conscients de tous les problèmes exégétiques que notre interprétation traditionnelle de Daniel et des Hébreux soulève, au moins vingt-cinq ans auparavant, et également de la dépendance littéraire d'Ellen White. Mais des tentatives répétées, à motivation positive, au cours des années intermédiaires (quatre-vingt-dix et soixante-quinze ans respectivement), souvent par des érudits bibliques compétents dont la loyauté envers l'Église ne peut être mise en question, l'Église a systématiquement, officiellement et plus ou moins efficacement enterré tout cela, et dans certains cas les personnes qui avaient présumé poser les questions, également.³²

Et finalement il attribua la responsabilité à des administrateurs spécifiques :

La décennie 1969-1979 constitue le contexte historique immédiat de notre dilemme actuel. Avant cette décennie, nos érudits bibliques travaillaient tranquillement sur ces problèmes, individuellement et dans des cercles savants, pleinement conscients du fait que l'Église s'approchait d'une crise dont elle n'était au mieux que vaguement consciente. Dans mes dossiers personnels, accumulés au fil des années, se trouve une documentation contemporaine extensive de ce qui se faisait et des mesures officielles de la Conférence Générale pour étouffer cette investigation savante. Ce dossier d'obscurcissement bien intentionné est vital pour comprendre notre dilemme actuel, car c'est lui plus que tout autre facteur unique qui a conduit Ford et Rea, et surtout Ford, à « rendre public » leurs questions. Leur ligne d'action actuelle est une réponse à l'obscurcissement, non une tentative gratuite de mettre l'Église dans l'embarras. L'Église elle-même est fondamentalement responsable de la crise, non Ford ou Rea !

La plupart des incidents suivants au cours de la décennie 1969-1979 peuvent être documentés à partir de mes dossiers personnels. Pour les quelques points non couverts dans mes dossiers personnels, des preuves documentaires sont disponibles ailleurs, et/ou d'autres personnes peuvent vérifier les faits.

C'était la politique annoncée de Robert H. Pierson en tant que président de la Conférence Générale que les administrateurs, et non les érudits bibliques ou les théologiens, devaient prendre les décisions théologiques pour l'Église. Au cours de ces années, il réitéra cette politique à des individus et à des comités de la Conférence Générale, et la mit en œuvre dans sa nomination de non-savants (particulièrement Willis Hackett et Gordon Hyde) pour surveiller la communauté savante adventiste, gouverner le Comité de recherche biblique et le Comité consultatif de géoscience, et dans sa restructuration de ces comités d'une manière conçue pour assurer un contrôle administratif efficace sur eux.³³

Cottrell n'était qu'un parmi les nombreux porteurs de mauvaises nouvelles pour l'Église dans sa crise. Fred Veltman, selon l'Adventist Review à l'automne 1980, était l'homme sur les épaules duquel le manteau de la vérité devait reposer. En raison des perturbations causées par l'étude Rea, rapportait la Review :

Après examen attentif des données, il [le Comité de Glendale des 28-29 janvier 1980] conclut que l'utilisation des sources par Ellen White avait été plus extensive que nous ne l'avions réalisé et recommanda qu'un érudit formé à l'analyse littéraire entreprenne une étude approfondie du Désir des Ages. Cette suggestion fut adoptée par la Conférence Générale. Déjà le Dr Fred Veltman, un spécialiste du Nouveau Testament au corps professoral du Pacific Union College, est engagé à plein temps dans le projet, qui devrait prendre environ deux ans.³⁴

Après avoir passé en revue le matériel disponible sur la controverse Ellen G. White, Veltman avait rédigé une critique détaillée pour le PREXAD (Comité consultatif exécutif du président) à Washington. Dans ce rapport, il citait ce même Raymond Cottrell comme disant :

Les preuves de Walter Rea et ses conclusions seront et sont les plus dommageables pour la foi de nos membres envers EGW.

Dire que « j'ai vu » et des expressions similaires font référence à la connaissance et non à l'origine céleste du contenu des visions, c'est demander aux gens de ne pas croire ce qu'on leur a enseigné toute leur vie. La lecture évidente de l'expression dans son contexte vous amènerait à comprendre une source céleste pour la vision. Cette explication oblige les gens à conclure que l'intégrité d'EGW ne peut être présumée.³⁵

Edward Heppenstall, théologien adventiste de longue date, est également cité par Veltman :

Le matériel de Walter aura un effet dévastateur sur les membres de l'Église. Nombre des réponses actuellement proposées ne satisfont pas vraiment ceux qui ont examiné les données.³⁶

Même Desmond Ford, le théologien australien, donne un résumé dévastateur tel que rapporté par Veltman :

Des ne croit pas qu'EGW ait eu l'intention de tromper. En même temps, il ne peut accepter les positions prises ou déjà soutenues dans l'Église selon lesquelles les écrits d'EGW constituent un prolongement du canon, font autorité pour la doctrine de l'Église, et sont inerrantes.

Des voit Walter Rea comme étant réticent à publier et désireux d'aller de concert avec les frères s'ils veulent seulement prendre au sérieux la question et les preuves.³⁷

Veltman lui-même conclut :

Les réponses que les porte-parole de l'Église donnent lorsque Walter soulève les questions sont pour la plupart inadéquates. De plus, la crédibilité des dirigeants de l'Église diminue à chaque nouvelle divulgation. L'Église est continuellement prise par surprise et sur la défensive. Et chaque point que l'Église admet est un « point » pour Walter. L'Église devrait être en première ligne, effectuant l'étude et informant l'Église une fois que les données ont été soigneusement évaluées. Ce qui est si difficile à comprendre, c'est pourquoi l'Église est réticente à travailler avec Walter alors qu'il est prêt à travailler avec l'Église.

Walter est déterminé à aller au fond du problème et à le faire connaître à l'Église. Il ne veut pas qu'une autre génération traverse son agonie personnelle de désillusion. Pour Walter, c'est non négociable et il est difficile de lui reprocher sa conviction au vu des preuves et de l'histoire de ce problème dans l'Église.

La question des « il m'a été montré » est probablement la plus difficile à répondre.³⁸

Les dirigeants de l'Église trouvèrent effectivement difficile de faire face à la réalité, mais il était évident que quelque chose devait être fait, et fait rapidement. Ainsi, comme toujours, les vieux hommes fatigués du PREXAD et du White Estate se tournèrent vers la source qu'ils refusent si souvent à leurs membres — la loi. Elle semblait être leur dernier espoir de calmer la tempête qui ne voulait pas s'éteindre et pour laquelle ils étaient impréparés.

La Review du 17 septembre 1981 annonça que leur avocat catholique avait déclaré qu'Ellen White n'était pas légalement une plagiatrice selon la définition de l'avocat, et que ses œuvres ne constituaient donc pas une violation de droits d'auteur.³⁹ Ce rapport — ne prenant clairement pas à bras-le-corps les implications morales, spirituelles ou théologiques au cœur de la question — apporta très peu de réconfort et ne suscita guère de soupirs de soulagement de la part des lecteurs bien informés.

Pour ajouter à toute la confusion, Arthur Delafield, un autre guerrier fatigué mais volontaire, fut rappelé à la mêlée. Delafield, qui avait été un cavalier de circuit pour le White Estate pendant plus de vingt-cinq ans, rédigea une réponse à une lettre d'un membre laïc en Australie. En plus de poser des questions, ce laïc avait exprimé une conviction :

Je dois admettre que je me sens parfois quelque peu irrité et désabusé. Non pas avec Walter Rea mais avec le « système. » La question n'est pas de savoir comment faire taire ou discréditer Walter Rea (ou Forum, ou n'importe qui d'autre d'ailleurs), mais si ce qu'il dit est vrai. Je peux vivre avec la vérité sur Ellen White, mais il me serait difficile d'être enthousiaste à l'idée d'appartenir à, et encore moins de soutenir et de promouvoir, une organisation qui s'appuierait sur le mensonge ou l'intimidation pour survivre.⁴⁰

La réponse de Delafield fut un thriller. Dans un style pontifical typique, il déclara :

Votre lettre du 27 mai adressée au président de la Conférence Générale est arrivée dans ce bureau. L'ancien Wilson souhaite certainement vous être rappelé avec de chauds sentiments fraternels. Son assistant administratif, Arthur Patzer, m'a demandé de répondre puisque j'ai passé 25 ans dans les bureaux du White Estate d'Ellen G. White en tant que l'un des secrétaires et maintenant fait trustee à vie du conseil du White Estate…

Walter [Rea] a passé plus de temps à chercher des parallèles dans les écrits d'Ellen White avec des sources non inspirées que quiconque en dehors du White Estate. Il a placé ces parallèles côte à côte et le poids des preuves semblerait indiquer qu'Ellen White était presque une créature de son temps — une plagiatrice avec une énorme capacité à incorporer les écrits des autres dans ses propres messages écrits et à en obtenir le crédit pour elle-même.

Je dis que ce qui précède semblerait être ce que Walter Rea a prouvé. Le chercheur attentif, cependant… est très troublé par les « preuves » de Walter Rea. Je dis cela non pas parce qu'elles sont si nombreuses, mais parce qu'il pense qu'elles sont si nombreuses et il a tort. Terriblement tort. Il a grossièrement exagéré la situation.⁴¹

Enfin, son argument massue arriva en page cinq :

Je respecte hautement beaucoup de nos théologiens adventistes du septième jour. Je me suis assis à leurs pieds et ai été enseigné par eux. Je les admire et les respecte hautement. Je voudrais cependant vous rappeler que vous pouvez fouiller la Bible de la Genèse à l'Apocalypse et vous ne trouverez pas un seul texte désignant les théologiens comme ayant le don du Saint-Esprit. Les Écritures indiquent cependant que les prophètes ont un don du Saint-Esprit. Ellen White avait ce don et elle était canonique pour ce qui est de l'autorité d'interprétation doctrinale [italiques ajoutés].⁴²

Étant donné que Delafield, maintenant à la retraite, rédigeait sa réponse sur du papier à en-tête officiel de la Conférence Générale et invoquait l'autorité du chef divin de l'Église, Neal C. Wilson, pour écrire, il semblerait que « l'Église » avait finalement rejeté officieusement la position controversée prise quelque vingt-quatre ans auparavant, lorsque sous une certaine pression et contrainte un « groupe représentatif de dirigeants, professeurs de Bible et éditeurs adventistes du septième jour » avait déclaré à travers la presse officielle adventiste :

Nous noterions…

1. Que nous ne considérons pas les écrits d'Ellen G. White comme un ajout au canon sacré des Écritures.
2. Que nous ne les considérons pas comme d'application universelle, comme c'est le cas pour la Bible, mais particulièrement pour l'Église Adventiste du Septième Jour.
3. Que nous ne les considérons pas dans le même sens que les Saintes Écritures, qui se tiennent seules et uniques comme la norme par laquelle tous les autres écrits doivent être jugés.

Les Adventistes du Septième Jour croient uniformément que le canon des Écritures s'est fermé avec le livre de l'Apocalypse. Nous estimons que tous les autres écrits et enseignements, quelle qu'en soit la source, doivent être jugés par, et sont soumis à, la Bible, qui est le ressort et la norme de la foi chrétienne. Nous testons les écrits d'Ellen G. White par la Bible, mais en aucun sens nous ne testons la Bible par ses écrits…

Nous n'avons jamais considéré Ellen G. White comme étant dans la même catégorie que les auteurs du canon des Écritures [accent ajouté].⁴³

Malgré les meilleurs efforts du « groupe représentatif » de 1957 qui avait publié les déclarations précédentes dans Questions on Doctrine, voilà que dans la lettre du vieux guerrier de 1981, le plan des vues extrêmes et paranoïaques du passé était enfin devenu clair. Les Adventistes, à travers de vieux hommes fatigués, disaient au monde que malgré tous les double jeux du passé et les tromperies du présent, ils jetaient effectivement leur sort avec Ellen comme leur autorité finale, leur première entre égaux. À travers lui, ils, en effet, étaient fiers de dire au monde qu'ils représentaient une secte et n'étaient pas sur le point de s'associer aux non-membres de leur culte ou à quelque autre partie de la communauté chrétienne !

La vérité a une façon d'échapper à un « vrai croyant » lorsque les porte-parole de l'Église semblent vouloir négliger la plupart des informations, la plupart de ses critiques amicaux et toutes les preuves dans leur effort pour se cacher de la réalité.

Même une autre déclaration qui surfaça de nul autre que W. C. White, le fils d'Ellen, ne changea pas l'idée que tout ce qu'elle avait dit devait avoir été inspiré par Dieu. En 1905, il aurait dit :

Certains des chapitres les plus précieux du Désir des Ages sont composés de matériel d'abord rédigé dans des lettres à des hommes travaillant dans des circonstances difficiles, dans le but de les encourager et de les instruire concernant leur travail. Certaines de ces belles leçons sur l'expérience chrétienne illustrées dans la vie de notre Sauveur ont d'abord été rédigées dans des lettres à mon frère Edson, lorsqu'il luttait avec de nombreuses difficultés dans son travail au Mississippi. Certaines ont d'abord été écrites à l'ancien Corliss, lorsqu'il tenait une discussion avec un Campbelliste habile à Sydney. Note : Sœur White a écrit sur la copie originale de ce manuscrit de sa propre écriture les mots suivants : « J'ai lu ceci. C'est correct. »⁴⁴

Mais c'était peine perdue. Il y aurait toujours ceux qui diraient que si Ellen l'avait touché, ou vu, ou même était au courant de son existence — cela devait venir de Dieu et était tout inspiré ! Même cette affirmation souvent citée par les Adventistes selon laquelle une bibliothécaire des halls vénérables de la Bibliothèque du Congrès avait désigné Le Désir des Ages comme l'un des dix livres les plus remarquables sur la vie du Christ s'avéra avoir été marmonnée par quelque pasteur adventiste en chemin pour le travail. Mais savoir cela n'ébranlerait pas le vrai croyant. De telles choses sont faites les pieux mensonges de cette vie.

Exemples sélectionnés

Livres écrits par White :

Sources dont elle s'est inspirée :

White, Ellen G. Le Désir des Ages, Mountain View, California, Pacific Press, 1898. The Spirit of Prophecy, vols. 2-3, Mountain View, California, Pacific Press, 1877-1878.

Edersheim, Alfred Bible History, vol. 1, (1876) Réimpression, Grand Rapids, Eerdmans, 1949. The Life and Times of Jesus the Messiah, (1883) Réimpression, Grand Rapids, Eerdmans, 1967. Farrar, Frederic W. The Life of Christ, New York, Dutton, 1877. Fleetwood, John The Life of Our Lord and Saviour Jesus Christ, New Haven, Galpin, 1844. Geikie, Cunningham The Life and Words of Christ, New York, Appleton, 1883. Hanna, William The Life of Christ, New York, American Tract Society. Harris, John The Great Teacher, 2e éd., Amherst, J. S. and C. Adams, 1836. The Great Teacher, 17e éd., Boston, Gould and Lincoln, 1870. March, Daniel Night Scenes in the Bible, Philadelphia, Zeigler, McCurdy. Walks and Homes of Jesus, Philadelphia, Presbyterian Pub. Committee, 1856.

Exemples de comparaisons

Note : Les chiffres entre [ ] indiquent les numéros de pages.

The Spirit of Prophecy, Vol. 2 E. G. White 1877	The Life of Christ William Hanna 1863
[67] Christ virtually says, On the bank of Jordan the heavens were opened before me, and the Spirit descended like a dove upon me. That scene at Jordan was but a token to evidence that I was the Son of God. If you believe in me as such, your faith shall be quickened, and you shall see that the heavens will be opened, and shall never be closed. I have opened them for you, and the angels of God, that are united with me in the reconciliation between earth and Heaven, uniting the believers on earth with the Father above, will be ascending, bearing the prayers of the needy and distressed from the earth to the Father above, and descending, bringing blessings. . . for the children of men. The angels of God are ever moving up and down from earth to Heaven, and from Heaven to earth. All the miracles of Christ performed for the afflicted and suffering were, by the power of God, through the ministrations of angels. Christ condescended to take humanity, and thus he unites his interests with the fallen sons and daughters of Adam here below, while his divinity grasps the throne of God. And thus Christ opens the communication of man with God, and God with man.	[108] You have heard ... on the banks of the river, the heavens opened for a moment above my head, and the Spirit was seen coming down like a dove upon me. That was but a sign. Believe what that sign was meant to confirm; believe in me as the Lamb of God, the Saviour of the world, the baptizer with the Holy Ghost, and your eye of faith shall be quickened, and you shall see those heavens standing continually open above my head-opened by me for you; and the angels of God ... that carry on the blessed ministry of reconciliation between earth and heaven, between ... believers below and the heavenly Father above... going up and bringing blessings innumerable down, ascending and descending upon the Son of man.... You shall see me in that ladder of all gracious communication between earth and heaven, my humanity fixing firmly the one end of that ladder on earth, in my divinity the other end of that ladder lost amid the splendors of the throne.
The Spirit of Prophecy, Vol. 2 E. G. White 1877	Night Scenes in the Bible Daniel March 1868-1870
[343] The Feast of Tabernacles was celebrated to commemorate the time when the Hebrews dwelt in tents during their sojourn in the wilderness. While this great festival lasted, the people were required to leave their houses and live in booths made of green branches of pine or myrtle. These leafy structures were sometimes erected on the tops of the houses, and in the streets, but oftener outside the walls of the city, in the valleys and along the hillsides. Scattered about in every direction, these green camps presented a very picturesque appearance. [344] The feast lasted one week, and during all that time the temple was a festal scene of great rejoicing.	[363] For seven successive days Jerusalem was crowded by thousands of the faithful in Israel ... They lived in booths or tabernacles of green boughs built upon the housetops, in the streets and public squares, in the courts of the temple and of private houses, and all up and down the valleys and hillsides beyond the walls of the city. The whole of Mount Zion... was so thickly shaded with green boughs as to seem in the distance like a forest of palm and pine, of olive and of myrtle. Seven days were consecrated....
The Desire of Ages Ellen G. White 1898	The Great Teacher John Harris 1836, (1870 ed.)
[23] So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life.	[90] He came and set up his tabernacle in the midst of the human encampment, pitched his tent side by side with our tents, to attest the presence of God, to make us familiar with his character, and sensible of his love.
The Desire of Ages Ellen G. White 1898	Walks and Homes of Jesus Daniel March 1856
[83] It would be well for us to spend a thoughtful hour each day in contemplation of the life of Christ. We should take it point by point, and let the imagination grasp each scene, especially the closing ones. As we thus dwell upon His great sacrifice for us, our confidence in Him will be more constant, our love will be quickened, and we shall be more deeply imbued with His spirit.	[313] Nevertheless it will do us all good, frequently and solemnly to review the closing scenes in the Saviour's earthly life.... We shall learn many salutary lessons, by going back in memory, and spending a thoughtful hour, in the endeavor to strengthen our faith and quicken our love at the foot of the cross.
The Desire of Ages Ellen G. White 1898	The Life of Christ William Hanna 1863
[142] "Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man." Here Christ virtually says, On the bank of the Jordan the heavens were opened, and the Spirit descended like a dove upon Me. That scene was but a token that I am the Son of God. If you believe on Me as such, your faith shall be quickened. You shall see that the heavens are opened, and are never to be closed. I have opened them to you. The angels of God are ascending... and descending, bringing blessing and hope, courage, help, and life, to the children of men.... [143] In taking upon Himself humanity, our Saviour unites His interests with those of the fallen sons and daughters of Adam, while through His divinity He grasps the throne of God. And thus Christ is the medium of communication of men with God, and of God with men.	[108] "Verily, verily I say unto you, hereafter, or rather from this time forward, ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. You have heard, that a few weeks ago on the banks of the river, the heavens opened for a moment above my head, and the Spirit was seen coming down like a dove upon me. That was but a sign. Believe what that sign was meant to confirm; believe in me as the Lamb of God, the Saviour of the world, the baptizer with the Holy Ghost, and your eye of faith shall be quickened, and you shall see those heavens standing continually open above my head-opened by me for you; and the angels of God-all beings and things that carry on the blessed ministry of reconciliation between earth and heaven . . . ascending and descending upon the Son of man .... You shall see me in that ladder of all gracious communication between earth and heaven, my humanity fixing firmly the one end of that ladder on earth, in my divinity the other end of that ladder lost amid the splendors of the throne."

Annexe du Chapitre 6

The Spirit of Prophecy, Vol. 2	The Life of Christ
E.G. White 1877	William Hanna 1863
[58] Christ's life had been so retired and secluded at Nazareth that John had not a personal acquaintance with him, and he did not positively know that he was the Messiah. ...	[81] John could not know certainly ... that this was He of whom he spake. ... John had never seen Jesus, had no personal acquaintance with his relative ... the retired life of the One at Nazareth, and the dwelling of the other in the desert.
[58] The secluded life of Christ for thirty years at Nazareth ... gave no special evidence of his Messiahship. ... The Lord had shown him that the Messiah would be pointed out to him by a distinct sign;... then John could present him to the world as the Lamb of God, that was to take away the sin of the world.	[82] John...must have known...what a sinless and holy life he had been leading for these thirty years at Nazareth, or this knowledge must have been supernaturally communicated...during Christ's secluded life at Nazareth...whom he [John] was then to hold forth as the Lamb of God, who was to take away the sin of the world. ...
[58] John recognized him at once as the superior one... Never had such a holy influence been realized by John ... as when in the presence of Christ... the only sinless one.... He remonstrated with Christ, acknowledging his superiority.	[83] He [John] certainly did at once recognize him as his superior ... so much holier than himself that he shrunk from baptizing Him... The Holy One of God, who had no sin of his own to confess, ... carries it [the command] over the reluctance and remonstrance of the Baptist.
[59] In this act he [Jesus] identified himself with his people as their representative and head. As their substitute, he takes upon him their sins, numbering himself with the transgressors, taking the steps the sinner is required to take, and doing the work the sinner must do. ...	[84] Does he [Jesus] not present himself...identifying himself with his people as their representative and their head; taking on him their sins, numbering himself with transgressors — doing now, enduring afterwards what it became them as sinners to do, as sinners to suffer? ...
[60] A new and important era was opening before him — He had been happy in a life of industry and toil, while fulfilling the duties devolving on a son. ...	[85] [Jesus] stood severed from the past, connected with a new future; Nazareth, its quiet home, its happy days, its peaceful occupations, lay behind; ...he would not have been the full partaker of our human nature had the weight of his new position, new duties, new trials not pressed heavily. ...
[60] Never before had angels listened to such a prayer as Christ offered at his baptism, and they were solicitous to be the bearers of the message from the Father to his Son. ...	[86] Never before had the throne of the heavenly Grace been thus approached, and never before was such answer given. The prayer ascends direct from earth to heaven, and brings the immediate answer down....
[61] The heavens were opened, and beams of glory ... assumed the form of a dove... The dove-like form was emblematical of the meekness and gentleness of Christ...	[86] But the visitation of the Spirit to the Saviour ... could not be more fitly represented than by the meek-eyed dove, the chosen symbol of gentleness and affection ... to point out as the Saviour of the world the meek and the lowly, the gentle and the loving Jesus. ...
[66] In these first few disciples the foundation of the Christian church are being laid. ... [66] It teaches them the importance of personal effort, making direct appeals to relatives, friends, and acquaintances. There are those who profess to be acquainted with Christ for a life time who never make personal effort to induce one soul to come to the Saviour.	[109] Two of them [apostles] are foundation of the Christian church linked together in the everlasting remembrance of that church which they helped to found. [109] It is the same species of agency similarly employed which God always most richly blessed; the direct, earnest, loving appeal of one man to his acquaintance, relative, or friend. How many are there among us who have been engaged for years...but who may seldom if ever have endeavored, by direct and personal address, to influence one human soul for its spiritual and eternal good!
[129] The necessity of the new birth was not so strongly impressed upon Nicodemus as the manner of its accomplishment.	[134] Nicodemus was now troubling himself not so much either with the nature or the necessity of the new birth, as with the manner of its accomplishment.
[134] In none of his subsequent discourses did the Saviour explain so thoroughly, step by step, the work necessary to be done in the human heart, if it would inherit the kingdom of Heaven.	[136] It may even be doubted whether, in the whole range of the apostolic epistles, there be a passage of equal length in which the manner of our salvation... is as fully and distinctly described.
[134] Jesus was acquainted with the soil into which he cast the seeds.	[137] The Saviour... saw good soil here into which to cast the seed.
[135] The scales fell from his eyes.	[138] The scales drop off from the eyes they so long had covered.
[136] Nicodemus related to John the story of that interview, and his inspired pen recorded it for the instruction of millions.	[137] It is the Gospel of St. John alone that the interview with Nicodemus is recorded. ... He may have received it from the lips of Nicodemus... to whom were first addressed those words which have comforted so many millions.
[138] The prophet points to the Saviour as the Sun of Righteousness rising with splendor, and soon to eclipse his own light.	[141] [The Baptist's] own light, which had shone out so brilliantly, enlightening for a season the whole Jewish heavens, faded away and sunk out of sight in the beams of the rising Sun of righteousness.
[143] The Samaritans wished to join the Jews in ... building a rival temple on Mount Gerizim, where they worshiped according to the ceremonies that God gave unto Moses.	[142] The Samaritans erected a rival temple on Mount Gerizim, and set up there a ritual of worship in strict accordance with the Mosaic institute.
[149] But the Samaritans asked no sign, and Jesus performed no miracles among them; yet they received his teachings.	[148] You read of no sign or wonder wrought, no miracle performed, save that miracle of knowledge which won the woman's faith.
[150] The Samaritans...listened to his teachings...in marked contrast with...the Jews, who had misinterpreted the prophecies of Daniel, Zechariah, and Ezekiel.	[148] It was not from the books of Daniel and Zechariah and Ezekiel, the books from which the Jews by false interpretations derived their ideas of the Messiah's character.
[154] Jesus met this case as illustrating the position of many of the Jewish people. He contrasted this questioning unbelief with the faith of the Samaritans, who were ready to receive him as a teacher sent by God, and to accept him as the promised Messiah without a sign or miracle.	[152] He saw in this nobleman a specimen of his countrymen at large. ... He had just come from Sychar, where so many had believed in him without any sign or wonder done, believed in him as a teacher sent from God, believed in him as the Messiah. ... What a contrast.
[187] He was a Jew, but when he became a publican his brethren despised him. The Jewish people were continually irritated on account of the Roman yoke. That a despised and heathen nation should collect tribute of them was a constant reminder that their power and glory...had departed. ... Matthew...followed...Jesus. ... He gave no thought to the lucrative business.	[208] Matthew was a Jew...a publican...a tax-gatherer. The office was commonly held by foreigners... The payment of the taxes exacted by the foreigners under whose rule they were, irritated to the last degree the Jews, who regarded it as a visible sign and token of their bondage. ... [Matthew joined Jesus] throwing up thus a lucrative engagement.
[193] Nothing so distinguished the Jews from surrounding nations, and designated them as true worshipers of the Creator, as the institution of the Sabbath. Its observance was a continual visible token of their connection with God, and separation from other people. All ordinary labor for a livelihood or for worldly profit was forbidden upon the seventh day.	[194] There was no rite, nor institution...by which the Jews were more conspicuously distinguished from surrounding nations. ... Their Sabbath-keeping was a perpetual and visible token of the connection in which they stood to God...the cessation from all manner of work. ... The rest enjoined...obviously...was the work of men's ordinary occupation or trade.
[194] Nehemiah says: "In those days saw I in Judah some" [working on the Sabbath].... And Jeremiah commands them: "Take heed to yourselves..." [195] "When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thine hand."	[196] "In those days," says Nehemiah, "saw I in Judah some" [working on the Sabbath]. ... It is...from the lips of Jeremiah: "Thus saith the Lord: Take heed to yourselves..." "When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thy hand."
[262] This marshaling of five thousand people into companies.	[279] The marshaling of five thousand men, besides women and children, into such an orderly array.
[266] In every trial and emergency, Jesus went to his Heavenly Father for help, and, in those secret interviews, received strength for the work that lay before him. Christians should follow the example of their Saviour, and seek in prayer the strength that will enable them to endure the trials and duties of life.	[281] Jesus holds his secret and close fellowship with heaven. ... This night of lonely prayer is to be put alongside of the other instances in which, upon important emergencies, our Saviour had recourse to privacy and prayer, teaching us, by his great example, where our refuge and our strength... are to be found.
[272] Jesus saw, in this [Peter's] acknowledgment [as the Son of God], the living principle that would animate the hearts of his believers in coming ages. It is the mysterious working of God's Spirit upon the human heart, that elevates.	[315] It [Peter's reply on the Son of God] indicated some mysterious in-dwelling of the Divinity...which raised him [Jesus] high above the level of our ordinary humanity. ... In the faith which thus expressed itself, Jesus saw the germ of all that living faith by which true believers of every age were to be animated.
[297] He preferred no further request, he made no noisy demonstration, but remained in blissful silence.	[192] He is silent at least, he is satisfied; he makes no remonstrance, he proffers no request.
[299] They [the Pharisees] saw that Christ possessed a power, and claimed it as his own prerogative, which they thought belonged to God alone.	[193] [The Pharisees saw it] in proof of Christ's possession of a prerogative which they were right in thinking belonged to God only.
[319] There was one poor woman among that crowd who had suffered twelve long years with a disease that made her life a burden. She had spent all her substance upon physicians and remedies, seeking to cure her grievous malady.	[224] It gave... to one poor woman the opportunity. ... Her timidity...kept her from...telling him of her malady. Twelve long years she had been a sufferer. ... All she had she had spent upon physicians.
The Spirit of Prophecy Vol. 2 (suite)	Walks and Homes of Jesus, Daniel March 1856
As the sun was setting he called his three most devoted disciples to his side, and led them out of the noisy town, across the fields, and up the steep side of a mountain. Jesus was weary from toil and travel. He had taught the people and healed the sick throughout the entire day; but he sought this high elevation because he could there find retirement from the crowds that continually sought him, and time for meditation and prayer. He was very weary, and was much fatigued in toiling up the steep ascent. [327] The disciples...were accustomed to this practice. ... They asked no questions as to his purpose, and patiently accompanied him. As they are ascending the mountain, the setting sun leaves the valleys in shadow, while the light still lingers on the mountain tops, and gilds with its fading glory the rugged path they are treading. But soon the golden light dies out from the hill as well as valley, the sun disappears behind the western horizon, and the solitary travelers are wrapt in the darkness of night. ...	[149] It is drawing towards evening... [150] And now the Master calls the three favorite disciples to himself, and makes his way out of the noisy town, across the open fields and the wild pasture lands, and up the steep ascent of the mountain. ... The light of the setting sun lingers long upon the top. ... He has spent the day in travel and in teaching, and this mountain climb at night adds a heavy weight to the weariness. ... His hand has lifted the burden of infirmity from many shoulders... [151] But he himself is as much fatigued with the steep ascent as...Peter or...John... They do not ask him whither he is going. ... They have known him many times to spend the whole night in desert places, or upon lonely mountains in prayer, and they do not need to ask him for what purpose he leads them forth from the noisy crowd or the quiet homes. ... [152] Far away, like molten gold... the sun has sunk beneath the horizon. ... Tiberias...lies deep-set among the hills, with a changing border of golden tints and purple shadows. ...
[328] He especially plead that they might witness such a manifestation of his divinity as would forever remove from their minds all unbelief and lingering doubts; a manifestation that would comfort them in the hour of his supreme agony with the knowledge that he was of a surety the Son of God, and that his shameful death was a part of the divine plan of redemption.	[155] He was praying especially for such a manifestation of his glory before their eyes as would heal their unbelief, and help them to be reconciled to the humiliation and death which awaited him at Jerusalem...
[328] Suddenly the heavens open, the golden gates of the City of God are thrown wide, and holy radiance descends upon the mount, enshrouding the kneeling form of Christ. He arises from his prostrate position, and stands in God-like majesty; ...his garments are no longer coarse and soiled, but white and glittering like the noon-day sun.	[155] Suddenly, as if the golden gates of heaven had been thrown wide, and the splendor of the eternal throne had been poured upon the holy mount, the bending suppliant is clothed with a glory above the brightness of the sun. No longer prostrate in an agony of prayer, he seems to sit enthroned amid the radiance of light. ... His countenance wears the aspect of serene and godlike majesty. ...
[328] The sleeping disciples are awakened by the flood of glory that illuminates the whole mount. They gaze with fear and amazement upon the shining garments and radiant countenance of their Master. At first their eyes are dazzled by the unearthly brilliancy of the scene, but as they become able to endure the wondrous light, they perceive that Jesus is not alone. Two glorious figures stand...with him. They are Moses, who talked with God face to face amid the thunder and lightnings of Sinai, and Elijah, that prophet of God who did not see death, but was conducted to heaven in a chariot of fire.	[155] The sleeping disciples are awakened by the flood of glory covering the whole mount. Gazing with wonder and alarm upon the shining robes and the changed countenance of their Master, they see that he is not alone. The great lawgiver, who conversed with Jehovah amid the thunders and the darkness of Sinai, and the mighty prophet who was taken up in a chariot of fire.
The Spirit of Prophecy Vol. 2 (suite)	Night Scenes in the Bible, Daniel March 1868-1870
[344] At the first dawn of day, the priests sounded a long, shrill blast upon their silver trumpets; and the answering trumpets, and the glad shouts of the people from their booths, echoing over hill and valley, welcomed the festal day. Then the priest dipped from the flowing waters of the Kedron a flagon of water, and, lifting it on high, while the trumpets were sounding, he ascended the broad steps of the temple, keeping time with the music with slow and measured tread, chanting meanwhile: "Our feet shall stand within thy gates, O Jerusalem!"	[365] When the first streak of dawn appeared, shooting up the eastern sky... the priests sounded with silver trumpets three times, long and loud, and the answering shouts of the people welcomed the Great Hosanna day. A procession of priests started immediately to bring water from the fountain...which flowed... They ascended the steps of the temple, bearing the golden beaker full of water in their hands, chanting...keeping time with their steps: "Our feet shall stand within thy gates, O Jerusalem."
[344] He bore the flagon to the altar which occupied a central position in the temple court. Here were two silver basins, with a priest standing at each one. The flagon of water was poured into one basin, and a flagon of wine into the other; and the contents of both flowed into a pipe which communicated with the Kedron, and was conducted to the Dead Sea. ... Then the jubilant strains rang forth: — "The Lord Jehovah is my strength and song;" "therefore with joy shall we draw water out of the wells of salvation!"	[365] Then, in the presence of all the people they poured out the consecrated water in commemoration of the fountain that flowed from the rock for the tribes in the wilderness, and again they sung and the people took up the chorus with thundering voices: "The Lord Jehovah is my strength and song; therefore with joy shall ye draw water out of the wells of salvation."
[345] At night the temple and its courts blazed so with artificial light that the whole city was illuminated. The music, the waving of palm-branches, the glad hosannas, the great concourse of people, over which the light streamed from the hanging lamps, the dazzling array of the priests, and the majesty of the ceremonies, all combined to make a scene that deeply impressed all beholders.	[364] The night following the seventh day of the feast was the time when the interest of the great festival attained a pitch of the most wild and excited enthusiasm. Through the whole of that night four huge, golden candelabras, each sustaining four vast basins of oil, were kept burning in the principal court of the temple. ... A vast orchestra of Levites was ranged up and down the fifteen stone steps of the temple. ... The vast mass of the people took up the chorus, at the same time waving branches of palm and of myrtle, and the swell of song rolled over all the housetops. ...
The Spirit of Prophecy Vol. 2 (suite)	The Life of Christ, William Hanna 1863
Previous texts	[370] Each morning a vast procession formed itself around the little fountain of Siloam down in the valley of the Kedron. Out of its flowing waters the priests filled a large golden pitcher. Bearing it aloft, they climbed the steep ascent of Moriah...up the broad stairs and into the court of the temple, in whose centre the altar stood. Before this altar two silver basins were planted, with holes beneath to let the liquid poured into them flow down into the subterranean reservoir beneath the temple, to run out thence into the Kedron, and down into the Dead Sea.
The Spirit of Prophecy Vol. 3 (suite)	The Life of Christ, William Hanna 1863
[26] The children were foremost in rejoicing. They repeated the hosannas that were shouted the day before, and waved palm-branches triumphantly before the Saviour.	[507] But there are little children among them who had taken part in yesterday's procession, within whose ears its hosannas are still ringing. These feel no such restraint.
[27] Never before had he [Jesus] assumed such kingly authority; never before had his words and acts possessed so great power. He had done great and marvelous works throughout Jerusalem, but never in such a solemn and impressive manner.	[506] He had wrought many miracles before in Jerusalem, but never here and thus; never within the walls of the sanctuary; never in such a public and solemn manner, as direct attestations of his asserted kingly dignity and power.... How utterly impossible it is that he can be... suffered to act in such a bold presumptuous, defiant style.
[28] The priests and rulers... were unable to accomplish anything farther that day. ... His singular invasion of the temple was so presumptuous...that they urged...calling him to account for the boldness...in interfering with the authorized keepers of the temple. Three years before they had challenged him to give them a sign of his Messiahship. ... They now decided to demand no sign of his authority.	[507] The baffled scribes and high priests retire, to do no more that day. [511] They are the constituted keepers of the temple. ... There has been manifest invasion of [their] territory. ... Three years before Jesus had acted in the same way. ... They do not, indeed, now ask for signs.
[29] If they should deny the mission of John and his baptism unto repentance, they would lose influence with the people — for John was acknowledged by them to be a prophet of God. But if they should acknowledge that John's mission was divine, then they would be obliged to acknowledge Jesus as the Messiah; for John had repeatedly pointed him out to the people as the Christ.	[512] If they acknowledged it as divine, they must also recognize his authority as divine; for John had openly and repeatedly pointed to him as the Messiah. ... Though really and in their hearts rejecting it, they had never openly discredited John's claim to be a prophet.
[40] The city and temple of the Jews were to be destroyed. The stone was to fall upon them...their glory...scattered as the dust which the wind driveth away. Jesus has set before us the only true foundation. ... To be broken is...to go to Christ with the humility of a child... believing in his forgiving love.	[515] Utter desolation was to come upon the city and people of the Jews. ... The stone was to fall upon it...and the remnant...was as the dust which the wind drives to and fro. ... [Jesus] is set before us as the one and only true and broad and firm foundation. ... Such is Christ to all who go to him in humility...for their forgiveness.
[42] If he should say, It is unlawful to give tribute unto Caesar, there were those present whose task it was to immediately bear the report to the Roman authorities, and have Jesus arrested at once as one who was creating rebellion among the Jews. ... But in case he should say, It is lawful to give tribute unto Caesar, they designed to call the attention of the Jewish people to his decision, and accuse him as one opposed to the divine law.	[521] If he shall say it is lawful to give tribute to Caesar, his favor with the people is gone. ... Should he on the other hand, say as they fondly hope he will, that it is not lawful, the weapon is at once put into their hands which they can use against him. ... They have but to report him to Pilate as a stirrer-up of sedition.
[43] Had they answered the claims of God and faithfully fulfilled their obligations to him, they would not have become a broken nation, subject to a foreign power. No Roman ensign would have waved over Jerusalem, no Roman sentinel would have stood at her gates, no Roman governor ruled within her walls. The Jewish nation was then paying the penalty of its apostasy from God.	[522] For they had but fulfilled that acknowledged obligation, had they been but true to the spirit and laws of their own ancient government, no Roman soldier had ever invaded their borders, no Roman governor had sat in the Hall of Judgment at Jerusalem. It was their own failure in rendering to God the things that were his ... [that exposed them] to the infliction of a certain penalty.
[48] Should he agree with them in regard to the resurrection of the dead, he would be entirely cut off from any fellowship with the Pharisees. Should he differ from them, they designed to present his faith to the people.	[528] If he agree with them, then adieu to his power with the people; if he fail to answer, what a triumph both over him and all credulous believers in a resurrection!
[49] The Sadducees were seeking to bring the mysteries of God to a level with their finite reasoning instead of opening their minds to the reception of those sacred truths by which their understanding would have been expanded. Thousands become infidels.	[529] They looked upon it too much as a mere force. ... They failed to recognise it...as the energy of a living Being...executing his plans — the very same error as to the power of God which lies at the root of a large part of our modern infidelity.
[50] There will be a close and tender relationship between God and his resurrected saints.	[533] Union with Jesus Christ...brings us into such close and hallowed fellowship with God.
[51] Upon these two principles of God's moral government hang all the law and the prophets. The first four commandments indicate the duty of man to his Creator; and the first and great Commandment is, Thou shalt love the Lord thy God. ... [52] Jesus taught his hearers that not one of the precepts of Jehovah could be broken without violating one or both of the great principles upon which rested the whole law and the prophets: Love to God and love to man. [53] The two commandments which he indicated are two great principles springing from one root. The first cannot be kept and the second broken, nor the second kept while the first is broken.	[535] Jesus teaches that a divine unity pervades the law, a unity that cannot be broken; all its single and separate commands resting upon a common, firm, immutable basis; all so connected in meaning, spirit, and obligation, that you cannot truly obey one without obeying all, nor break one without breaking all. ... Jesus points to the two requirements of love to God and love to one another as containing within themselves the sum and substance of the whole.
[52] Self-love, love of the world, or an undue affection for any created thing, is idolatry in the sight of God.	[535] All idolatrous self-love, creature-love, world-love, must be renounced in order that this first and greatest of the commands be kept.
[54] Christ had repeatedly shown that his father's law contained deeper than mere authoritative commands.	[537] The law and the prophets... had something more in them than authoritative commands.
The Spirit of Prophecy Vol. 3 (suite)	Night Scenes in the Bible, Daniel March 1868-1870
[94] The passover moon, broad and full, shone from a cloudless sky. The city of pilgrims' tents was hushed into silence.	[403] The Passover moon shone from a sky which at that season seldom has a cloud. ... The streets were silent, the voices were hushed in the tents of pilgrims on the hill-sides.
[94] His disciples were perplexed, and anxiously regarded his countenance, hoping there to read an explanation of the change that had come over their Master. They had frequently seen him depressed, but never before so utterly sad and silent. As he proceeded, this strange sadness increased; yet they dared not question him as to the cause. ... His disciples looked anxiously for his usual place of retirement, that their Master might rest.	[404] The Disciples are amazed and deeply troubled at the unusual silence of their beloved Master. They have seen him wear the shade of sorrow many times, but never have they seen him look as he does to-night. And the strange sadness grows heavier and heavier upon him as he leads the way, and they dare not ask the cause. They think he is going, as he was wont, to find some place of rest.
[94] Upon entering the garden he said to his companions, "Sit ye here, while I go and pray yonder." Selecting Peter, James, and John to accompany him, he proceeded farther into the recess of the garden.	[404] But when he reaches the open gate of the garden alongside the familiar path, he says, "Sit ye here while I go and pray yonder." ... Silently selecting three from the rest to go a little farther with him... he goes a stone's throw further into the recesses of the garden.
[95] He was overpowered by a terrible fear that God was removing his presence from him. ... His spirit shuddered before it. ... [96] The disciples were...troubled to see their Master, usually so calm and dignified, wrestling. ... At the end of an hour, Jesus, feeling the need of human sympathy, rose.	[405] Jesus was seized and possessed by a terrible and overpowering fear — a shuddering and quaking horror. ... Usually so calm, so self-possessed, he now seemed utterly beside himself. This first paroxysm...lasted, it would seem, a full hour. [406] He hurries back...to get some word, some look of sympathy from his disciples.
The Spirit of Prophecy Vol. 3 (suite)	The Life of Christ, William Hanna 1863
[107] The coldest hour of the night was that preceding the dawn, and a fire had been lighted in the hall. ... [108] But, as the light flashed upon Peter's countenance, the woman who kept the door cast a searching glance upon him; she had noticed that he came in with John. ... In assuming an air of indifference, he... became an easy subject to Satan's temptation. ... The degrading oaths were fresh upon his lips, and the shrill crowing of the cock was yet ringing in his ears.	[653] It was the coldest hour of the night, the hour that precedes the dawn, and the servants...had kindled a fire in the upper end of the hall. ... [654] The strong light of the kindling fire, falling upon that group of faces, her eye fell on Peter's. ... [656] What harm...in his appearing for the time as indifferent to Christ's fate...? The oaths...were yet fresh upon Peter's lips... That shrill sound was yet ringing in his ears.
[109] Peter was conscience-smitten; his memory was aroused; he recalled to mind his promise of a few short hours before, that he would go to prison or to death for his Lord. He remembered his grief when the Saviour told him in the upper chamber that he would deny his Master thrice that same night. [111] It was torture to his bleeding heart to know that he had added the heaviest burden to the Saviour's humiliation and grief.	[657] And sluggish memories, dead consciences, are they not often thus awakened? ... Instantly there flashed upon his memory those words of prophetic warning, spoken a few hours before in the guest-chamber. [659] How would it grieve Peter to remember that he too had had a share in laying such heavy burdens on the last hours of his Lord's suffering life!
[113] They brought two charges against him, by one or both of which they meant to effect his condemnation. One was that he was a disturber of the peace, the leader of a rebellion. ... The other charge was that he was a blasphemer.	[664] He puts to him some questions...pointing...to the two main charges to be afterwards brought against him, of being a disturber of the public peace and a teacher of blasphemous doctrines.
[120] This voluntary confession of Jesus, claiming his Sonship with God, was made in the most public manner, and under the most solemn oath. In it he presented to the minds of those present a reversal of the scene then being enacted before them, when he, the Lord of life and glory, would be seated at the right hand of God, the supreme Judge of Heaven and earth, from whose decision there could be no appeal.	[667] It is our Lord's own free and full confession, his public and solemn assertion of his claim to the Messiahship, and Sonship to God. ... Jesus will now...let those earthly dignitaries...know that the hour is coming which shall witness a strange reversal in their relative positions — he being seen sitting on the seat of power, and they, with all the world beside, seen standing before his bar, as on the clouds of heaven he comes to judge.
[127] Had the Jews possessed the authority to do so, they would have executed Jesus at once upon the hasty condemnation of their judges; but such power had passed from them into the hands of the Romans.	[672] Had the full power of carrying out their own sentence been in their hands, there had been no difficulty; Jesus would have been led out instantly to execution. But Judea was now under the Roman yoke.
[151] Jesus did not despise their tears, but the sympathy which they expressed wakened a deeper chord of sympathy in his own heart for them. He forgot his own grief in contemplating the future fate of Jerusalem. ... Many of the very women who were weeping about Jesus were to perish with their children in the siege of Jerusalem.	[704] Jesus is not displeased with, Jesus does not reject, the expression of their pity. So far from this, the tender sympathy that they show for him stirs a still deeper sympathy for them within his heart; ...he forgets his own impending griefs as he contemplates theirs. ... [704] Many of the very women who were lamenting Jesus by the way, may have perished in the siege of Jerusalem.
[163] Inanimate nature expressed a sympathy with its insulted and dying Author. The sun refused to look upon the awful scene. Its full, bright rays were illuminating the earth at midday, when suddenly it seemed to be blotted out. Complete darkness enveloped the cross, and all the vicinity about, like a funeral pall. There was no eclipse or other natural cause for this darkness.	[733] The full bright sun...has been looking down. ... The mid-day hour has come; when suddenly there falls a darkness which swallows up the light, and hangs a funeral pall, around the cross — no darkness of an eclipse...no darkness which any natural cause whatever can account for.
[170] At his birth the angel star in the heavens had known Christ, and had conducted the seers to the manger where he lay. The heavenly hosts had known him, and sung his praise over the plains of Bethlehem. The sea had acknowledged his voice, and was obedient to his command. Disease and death had recognized his authority, and yielded their prey to his demand. The sun had known him, and hidden its face of light from the sight of his dying anguish. The rocks had known him, and shivered into fragments at his dying cry. Although inanimate nature recognized, and bore testimony of Christ, that he was the Son of God, yet the priests and rulers knew not the Saviour, rejected the evidence of his divinity, and steeled their hearts against his truths.	[754] Speaking out against that obduracy of...the high priests and their minions, the true crucifiers of the Lord...which stood out against all the demonstrations of the Lord's divinity, St. Gregory exclaims: "The heavens knew him, and forthwith sent out a star and a company of angels to sing his birth. The sea knew him, and made itself a way to be trodden by his feet; the earth knew him, and trembled at his dying; the sun knew him, and hid the rays of his light; the rocks knew him, for they were rent in twain; Hades knew him, and gave up the dead it had received. But though the senseless elements perceived him to be their Lord, the hearts of the unbelieving Jews knew him not as God, and, harder than the very rocks, were not rent by repentance."
[For the chapters "Jesus at Emmaus," "In the Upper Chamber," and "Jesus at Galilee," in Ellen White's The Spirit of Prophecy, Vol. 3, COMPARER avec Daniel March's Night Scenes in the Bible, pages 416-36.]
The Desire of Ages, Ellen G. White 1898	The Great Teacher, John Harris 1836 (1870 ed.)
[34] Descendants...still looked for the hope...given through Moses, "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you." Acts 3:22. Again, they read how the Lord would anoint One "to preach good tidings unto the meek," "to bind up the broken-hearted, to proclaim liberty to the captives," and to declare the "acceptable year of the Lord." Isa. 61:1,2. They read how he would "set judgment in the earth," how the isles should "wait for his law," how the Gentiles should come to His light, and kings to the brightness of His rising. Isa. 42:4; 60:3.	[21] "For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you."... Unfolding it further, we read, that he should preach the gospel to the poor, and proclaim the acceptable year of the Lord; that he should set judgment in the earth, and the isles should wait for his law; that the Gentiles should come to his light, and kings to the brightness of his rising.
The Desire of Ages, Ellen G. White 1898	The Life and Times of Jesus the Messiah, Alfred Edersheim 1883 (1967 ed.)
[117] When Adam was assailed by the tempter, none of the effects of sin were upon Him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. ... Christ took upon Him the infirmities of degenerate humanity. He took the nature of man, with the possibility of yielding to temptation.	[298] Human nature, that of Adam before his fall, was created both sinless and peccable. ... Jesus voluntarily took upon Himself human nature with all its infirmities and weaknesses. ... It was human nature, in itself capable of sinning, but not having sinned. ... The position of the first Adam was that of being capable of not sinning.
The Desire of Ages, Ellen G. White 1898	The Great Teacher, John Harris 1836 (1870 ed.)
[116] No human being had come into the world and escaped the power of the deceiver. The forces of the confederacy of evil were set upon His track to engage in warfare against Him, and if possible to prevail over Him. ... Satan saw that he must either conquer or be conquered. The issues of the conflict involved too much to be entrusted to his confederate angels. He must personally conduct the warfare. All the energies of apostasy were rallied against the son of God. Christ was made the mark of every weapon of hell.	[165] He had come into a world in which nothing in human form had ever escaped the pollution of sin. ... Satan appears to have called in his agents from every other pursuit, and to have set them in array against him alone: turning away from all ignobler prey, he seems to have made him the sole mark for every shaft and weapon of hell. As if the temptation of Christ were too great an enterprise...the prince of darkness himself undertook personally to conduct the untried adventure.
The Desire of Ages, Ellen G. White 1898	The Life of Christ, William Hanna 1863
[141] With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael. These examples should teach us the importance of personal effort, of making direct appeals to our kindred, friends, and neighbors. There are those who for a lifetime have professed to be acquainted with Christ, yet who have never made a personal effort to bring even one soul to the Saviour. They leave all the work for the minister.	[109] These five men were the first disciples of Jesus, and in the narrative of their becoming so we have the history of the infancy of the church. ... It tells us of the variety of agencies employed in bringing the first of his disciples to Christ. Two of these men acted on the promptings of the Baptist, one of them on the direct call...of our Lord himself, one at the instance of a brother, one on the urgency of a friend... [109] How many are there among us who have been engaged for years...but who may seldom if ever have endeavored, by direct and personal address, to influence one human soul for its spiritual and eternal good.
The Desire of Ages, Ellen G. White 1898	The Life of Christ, Frederic W. Farrar 1877
[155] There could be heard...the lowing of cattle, the bleating of sheep, the cooing of doves, mingled with the chinking of coin and angry disputation. So great was the confusion that the worshipers were disturbed, and the words addressed to the Most High were drowned, in the uproar that invaded the temple.	[142] The House of Prayer...had been degraded into a place more like shambles...while the lowing of oxen, the bleating of sheep...the huckstering and wrangling, and the clinking of money...might be heard in the adjoining courts disturbing the chant of the Levites and the prayers of the priests.
The Desire of Ages, Ellen G. White 1898	The Life of Christ, William Hanna 1863
[173] Yet he [Nicodemus] did not fully understand the Saviour's words. He was not so much impressed by the necessity of the new birth as by the manner of its accomplishment. He said wonderingly, "How can these things be?"	[134] Yet a haze still hangs over it. He wonders and he doubts. ... Nicodemus was now troubling himself not so much either with the nature or the necessity of the new birth, as with the manner of its accomplishment.
The Desire of Ages, Ellen G. White 1898	The Great Teacher, John Harris 1836 (1870 ed.)
[324] The soul that is yielded to Christ becomes His own fortress, which He holds in a revolted world, and He intends that no authority shall be known in it but His own.	[157-8] He designed the church to be his own peculium; it is the only fortress which he holds in a revolted world; and he intended, therefore, that no authority should be known in it...but his own.
The Desire of Ages, Ellen G. White 1898	The Life of Christ, William Hanna 1863
[334] Those hardy fishermen had spent their lives upon the lake...; but now... hope failed them as they saw that their boat was filling. Absorbed in their efforts to save themselves, they had forgotten that Jesus was on board. Now...they remembered at whose command they had set out to cross the sea... But the dense darkness hid Him from their sight.	[262] They were practised hands that navigated this boat, who knew well the lake in all its moods;...but now...they are ready to give up all hope. ... Where all this while is he at whose bidding they had embarked? ...They had been too busy...the mantle of the night's thick darkness may have hidden him from their view.
The Desire of Ages, Ellen G. White 1898	The Great Teacher, John Harris 1836 (1870 ed.)
[350] Wherever He went, the tidings of His mercy preceded Him. Where He had passed, the objects of His compassion were rejoicing in health, and making trial of their new-found powers. Crowds were collecting around them to hear from their lips the works that the Lord had wrought. His voice was the first sound that many had ever heard, His name the first word they had ever spoken, His face the first they had ever looked upon. Why should they not love Jesus, and sound His praise? As He passed through the towns and cities He was like a vital current, diffusing life and joy wherever He went.	[251] His path might be traced from place to place in lines of life, and health, and joy. Where he was expected, the public way was thronged with forms of helplessness, disease, and woe. Where he had passed, the restored might be seen making trial of their new-found powers; listeners formed into groups, to hear the tale of healing; and the delighted objects of his compassion rehearsing with earnestness what had passed, imitating his tones, and even trying to convey an idea of his condescending ways. His voice was the first sound which many of them heard; his name the first word they had pronounced; his blessed form the first sight they had ever beheld ... He went through the land like a current of vital air, an element of life, diffusing health and joy wherever he appeared.
The Desire of Ages (suite)	Walks and Homes of Jesus, Daniel March 1856
[384] They learned from His disciples how He had crossed the sea. The fury of the storm, and the many hours of fruitless rowing against adverse winds, the appearance of Christ walking upon water, the fears thus aroused, His reassuring words, the adventure of Peter and its result, with the sudden stilling of the tempest and landing of the boat. [385] Could He not give health, strength, and riches to all His people?	[102] Then the disciples increased their surprise by telling the story of the night on the lake; the fury of the storm; the nine hours of hard rowing against the wind; the appearance of Jesus walking upon the sea; the cry of alarm, and then the impulsive attempt of Peter to go out to meet him on the water;...the hushing of the storm, and the subsidence of the waves. ... And could he give health, and strength, and riches...?
[418] Christ was out of the reach of Herod and Caiaphas.... He had nothing to fear from the hatred of the Jews or Romans. ... Why need He give Himself up to death? If He was to die, how was it that His kingdom was to be established? ...	[146] Out of the reach of Herod and Caiaphas, with nothing to fear from Jew or Roman, he takes this opportunity to...give himself up to die. ... [149] It is drawing towards evening...
[419] Jesus calls to His side three of His disciples... and leads them across the fields, and far up a rugged path, to a lonely mountainside. The Saviour and His disciples have spent the day in traveling and teaching, and the mountain climb adds to their weariness. Christ has lifted burdens from mind and body of many sufferers; He has sent the thrill of life through their enfeebled frame; ... He is wearied with the ascent... The light of the setting sun still lingers on the mountain top... The disciples do not venture to ask Christ whither He is going, or for what purpose. He has often spent entire nights in the mountains in prayer.	[150] The Master calls the three favorite disciples to himself, and makes his way...across the open fields...and up the steep ascent of the mountain. ... The light of the setting sun lingers long upon the top... He has spent the day in travel and in teaching, and this mountain climb at night adds a heavy weight to the weariness. ... His hand has lifted the burden of infirmity from many shoulders, and sent the thrill of life into many a worn and wasted frame. But he himself is as much fatigued with the steep ascent as the impetuous Peter or the gentle John. They do not ask him whither he is going, or for what purpose. ... They have known him many times to spend the whole night in desert places, or upon lonely mountains in prayer.
The Desire of Ages (suite)	The Great Teacher, John Harris 1836 (1870 ed.)
[466] No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself... The only condition upon which the freedom of man is possible is that of becoming one with Christ. "The truth shall make you free;" and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one's self, to the true glory and dignity of man. The divine law, to which we are brought into subjection, is the "law of liberty." [483-4] "Therefore doth My Father love Me, because I lay down My life, that I might take it again." That is, My Father has so loved you, that He even loves Me more for giving My life to redeem you. In becoming your substitute and surety, by surrendering My life, by taking your liabilities, your transgressions, I am endeared to My Father.	[126] No external force is employed.... It is true, the change is necessitated; but that moral necessity is the highest form of freedom. It is true that the mind is brought under the authority of a new law; but that law is the royal law of liberty. ... He comes to the emancipation of the will from a state of slavery; (for sin can only triumph by enfeebling the mind and extinguishing the liberty of the soul;) and hence [he]...calls into exercise its noblest powers. Even the expulsion of sin is the act of the soul itself. ... "The only condition on which the freedom of a finite will is possible, is, by its becoming one with the will of God;"...so that subjection to him is restoration to one's self. [66] "Therefore doth my Father love me, because I lay down my life, that I might take it again"...in other words, My father loves you with a love so unbounded, that he even loves me the more for dying to redeem you. He so loves you, that whatever facilitates the expression of his love receives an expression of his divine esteem: by sustaining your liabilities, by surrendering my life as an equivalent for your transgressions...and for thus concurring, the Father loves me.
The Desire of Ages (suite)	The Life and Times of Jesus the Messiah, Alfred Edersheim 1883 (1967 ed.)
[602] Jesus read their hearts as an open book, and sounded their hypocrisy...[pointed] to the inscription on the coin. ... He would be...arrested for inciting to rebellion.... Christ's reply was no evasion. ... He had rebuked their hypocrisy and presumption. ...	[386] Their knavery and hypocrisy he immediately perceived and exposed. ... We disclaim the idea that Christ's was rather an evasion of the question. ... It was a very real answer, when [he pointed] to the image and inscription on the coin. ... It did far more than rebuke their hypocrisy and presumption.
The Desire of Ages (suite)	The Life of Christ, William Hanna 1863
[615] Many would have advised her to keep her pittance for her own use; given into the hands of the well-fed priest, it would be lost sight of among the many costly gifts... It is the motive that gives character to our acts, stamping them with ignominy or with high moral worth. Not the great things which every eye sees and every tongue praises does God account most precious. The little duties cheerfully done, the little gifts which make no show, and which to human eyes may appear worthless, often stand highest in His sight.	[548-9] Should she not have kept the little which she had for the relieving of her own wants? As to the priests and the temple, a large enough provision was made for them by public and private charity, without her being asked to add her trifling contribution. ... Who could tell...what these well-fed priests would do with her two mites? ... It is the motive which gives its true character to the act; that greatness in his estimate of things consists not in the doing of great acts that every eye must see, and that every tongue, may be ready to praise, but in doing what may be little things — so small that they escape all human notice, and so insignificant that there may be none to think them worthy of any praise.
[654] Even now the disciples did not suspect Judas. ... A cloud settled over them all.... The disciples had searched one another's faces closely... [655] Jesus still gave him opportunity for repentance. ... This was to the false disciple the last call to repentance... A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil.	[614] They all noticed that there was a cloud upon their Master's countenance. ... No wonder...that they should [fix] searching looks on all around... [615] We have the express testimony...that none of them at this time suspected him [Judas] as the betrayer. ... [617] They recall what their Master had said a year before his death, that one of them was a devil. ... [618] In dealing with him as he did...[Jesus] was giving him another and last opportunity of repentance.
The Desire of Ages (suite)	The Great Teacher, John Harris 1836 (1870 ed.)
[672] This promised blessing, claimed by faith, brings all other blessings in its train. It is given according to the riches of the grace of Christ, and He is ready to supply every soul according to the capacity to receive.	[147] Other blessings are desired; but this, which would bring all blessings in its train,...is offered in an abundance corresponding to its infinite plenitude — an abundance, of which the capacity of the recipient is to be the only limit.
Comparer aussi :
The Acts of the Apostles, E. G. White 1911	The Great Teacher, John Harris 1836 (1870 ed.)
[50] The divine power which is necessary for the growth and prosperity of the church, and which would bring all other blessings in its train, is lacking, though offered in infinite plenitude.	Texte précédent
Testimonies for the Church, Vol. 8, E. G. White 1904	The Great Teacher (suite)
[21] The promise of the Spirit is a matter little thought of; and the result is only what might be expected. ... The divine power which is necessary for the growth and prosperity of the church, and which would bring all other blessings in its train, is lacking, though offered in its infinite plenitude.	Texte précédent
The Desire of Ages, E.G. White 1898	The Great Teacher (suite)
[668] All true obedience comes from the heart. It was heart work with Christ. And if we consent, He will so identify Himself with our thoughts and aims, so blend our hearts and minds into conformity to His will, that when obeying Him we shall be but carrying out our own impulses.	[40] Having authoritatively announced his will, he can carry it into all the recesses of the soul, and, in perfect harmony with our free volitions, can so identify it with our thoughts and aims, so blend it with the stream and current of our consciousness, that in yielding obedience to his word we are only obeying the actings and impulses of our own minds.
[679] "The prince of this world cometh, and hath nothing in Me." "The prince of this world is judged." Now shall he be cast out. ... With prophetic eye Christ traced the scenes to take place in His last great conflict. He knew that when He should exclaim, "It is finished," all heaven would triumph. His ear caught the distant music and the shouts of victory in the heavenly courts. He knew that the knell of Satan's empire would then be sounded, and the name of Christ would be heralded from world to world throughout the universe.	[166] "The prince of this world cometh," said he, "and hath nothing in me."... [168] "The prince of this world is judged." "Now shall he be cast out." Even then he saw, in perspective, the completion of his triumph, and beyond: his prophetic ear, even then, caught the distant shout of his redeemed church. He knew that, when he should exclaim, "It is finished!" the powers of darkness would hear in that cry the knell of their empire; that when his name should be shouted from land to land, as the watchword of salvation, its every echo would shake and bring down the fabrics of that empire.
[680] The church, endowed with the righteousness of Christ, is His depositary, in which the riches of His mercy, His grace, and His love, are to appear in full and final display. Christ looks upon His people in their purity and perfection, as the reward of His humiliation, and the supplement of His glory, — Christ, the great Center, from whom radiates all glory.	[160] The church is his mystical body. ... It is the theatre of his grace, in which he is making experiments of mercy on human hearts. ... And his church is the repository in which all that wealth is stored, preparatory to its full and final display. ... He is looking forward to...when...he shall find in her...spotless perfection the solace and reward of all his love, — and in her full happiness the supplement and completion of his own glory. Now he is the centre from which radiates all her splendor.
[700] And he suffered in proportion to the perfection of His holiness and His hatred of sin.	[248] "He suffered, being tempted." — suffered in proportion to the perfection of his holiness, and the depth of his aversion to sin.
The Desire of Ages, E.G. White 1898	The Life of Christ, William Hanna 1863
[770] At his birth the star had known Christ, and had guided the wise men to the manger where he lay. The heavenly hosts had known Him, and had sung His praise over the plains of Bethlehem. The sea had known His voice, and had obeyed His command. Disease and death had recognized His authority, and had yielded to Him their prey. The sun had known Him, and at the sight of His dying anguish, had hidden its face of light. The rocks had known Him, and had shivered into fragments at His cry. Inanimate nature had known Christ, and had borne witness to His divinity. But the priests and rulers of Israel knew not the Son of God.	[754] Speaking out against that obduracy of...the high priests and their minions, the true crucifiers of the Lord...which stood out against all the demonstrations of the Lord's divinity, St. Gregory exclaims: "The heavens knew him, and forthwith sent out a star and company of angels to sing his birth. The sea knew him, and made itself a way to be trodden by his feet; the earth knew him, and trembled at his dying; the sun knew him, and hid the rays of his light; the rocks knew him, for they were rent in twain; Hades knew him, and gave up the dead it had received. But though the senseless elements perceived him to be their Lord, the hearts of the unbelieving Jews knew him not as God, and, harder than the very rocks, were not rent by repentance."
The Desire of Ages (suite)	Night Scenes in the Bible, Daniel March 1868-1870
[800] They looked upon the doomed city with weeping. ... He walked as carefully as they over the rough stones, now and then halting with them for a rest. ... The One who was soon to take his position at God's right hand, who could say, "All power is given unto Me in heaven and in earth," walked beside them. Matt. 28:18. ... During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. ... Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. ... They look again, and lo, they see in His hands the print of nails. ...	[416] They turn to take their last look of the city and brush away a silent tear. ... [415] They hear his step upon the stony road just like their own. He labors with panting breath. ... [417] The Son of God, who could say, "All power is given unto me in heaven and in earth," walks. ... The sun has gone down...and the laborers have left the terraced orchards and vineyards...before the two travelers reach their home. ... [418] They would not have recognized their Lord had they not yielded to the impulse. ... He never forces himself upon any. ... He interests himself in the sorrows that press them down, he warms their hearts...but if they fail to ask him to abide with them, he passes on. ... [419] They see the print of the nails in the open palms. ... Now they are ready to cast themselves in wonder and worship at his feet. ... And now their weariness and their discouragement are all gone. ... But it is all light in the glad hearts. ...
[801] They rise to cast themselves at His feet and worship Him. ... Their weariness and hunger are gone. ... In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. ... With their pilgrim staff in hand, they press on. ... They lose their track, but find it again. ... The night is dark, but the Sun of Righteousness is shining upon them. ... They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.	[420] They hurry along the wild mountain road...climbing over steep ridges...stepping from stone to stone, feeling the way with the pilgrim's staff, and sometimes slipping upon the smooth face of the steep ledges and then losing the track. ... For they were bearers of the best tidings that human lips ever told. They could testify to a fact upon which all the hopes of man for eternity must depend.
[802] On reaching Jerusalem the two disciples enter at the eastern gate, which is open at night on festal occasion. The houses are dark and silent, but the travelers make their way through the narrow streets by the light of the rising moon. They go to the upper chamber where Jesus spent the hours of the last evening before His death. Here they know that their brethren are to be found. Late as it is, they know that the disciples will not sleep till they learn what has become of the body of their Lord. They find the door of the chamber securely barred. They knock for admission, but no answer comes. All is still. Then they give their names. The door is carefully unbarred, they enter.... Then the door is again fastened... [802] The voices of those in the room break out. ... "The Lord is risen indeed, and hath appeared to Simon." Then the two travelers, panting with the haste with which they had made their journey, tell the wondrous story. ... Every eye is fastened upon the Stranger. No one has knocked for entrance. No footstep has been heard. ... Then they hear a voice which is no other than the voice of their Master. ... "Peace be unto you." ... [803] At the birth of Jesus the angel announced, "Peace on earth, and good will to men." And now at His first appearance to the disciples after His resurrection, the Saviour addressed them with the blessed words, "Peace be unto you." ... He says, "Behold, I stand at the door, and knock."	[420-21] Reaching the walls of the city at a late hour, they probably passed round to one of the eastern gates, which was kept open all night during the great festivities. ... They hurry along the narrow streets, guided now by the light of the risen moon. The doors are shut and the blank walls of the stone houses give no sign of life within. They make their way first of all, we may suppose, to that one memorable house with the upper chamber where Jesus spent the last evening with his disciples before he suffered. Late as is the hour, they feel confident that the band will still be together. ... The excitement has been too great to think of sleep. [421] When they reach the door, they find it barred from within. ... They knock, but none reply. ... They...announce their names...and cautious hands...unbolting the door...before voices of all within break out... "The Lord is risen indeed, and hath appeared unto Simon!" ... The excited and panting travelers take their turn and tell the wondrous story. ... [422] Every eye is fixed upon the stranger. There has been no knocking. ... No sound of entering footsteps has been heard — They hear a voice speaking as only their Lord could speak, and saying, "Peace be unto you." ... [423] His first appearance on earth was announced by angel voices with the same blessed word — peace. ... But he stands at the door of the heart and knocks.
[804] The resurrection of Jesus was a type of the final resurrection of all who sleep in Him. The countenance of the risen Saviour, His manner, His speech, were all familiar to His disciples.	[426] His resurrection is the pattern of our own. His voice and look and manner of speech were all such as his friends and followers had known them to be in his former life.
[804] As Jesus arose from the dead, so those who sleep in Him are to rise again. We shall know our friends, even as the disciples knew Jesus. They may have been deformed, diseased, or disfigured, in this mortal life, and they rise in perfect health and symmetry.	[426] And in like manner shall our beloved who sleep in Jesus rise again. ... There shall be voices...faces that need no introduction to tell us who they are. However plain they looked in this earthly life, they shall still be themselves. ... Their faces shall be radiant with the soul's immortal beauty in the resurrection. The faces that we last saw on earth wrinkled with age or wasted with suffering...shall be the same when seen in the light of heaven.
The Desire of Ages (suite)	The Great Teacher, John Harris 1836 (1870 ed.)
[826] Christ's name is their watchword, their badge of distinction, their bond of union, the authority for their course of action, and the source of their success. Nothing that does not bear His superscription is to be recognized in His kingdom. [Voir aussi formulation identique dans The Acts of the Apostles, page 28.]	[32] His name was to be their watchword, their badge of distinction, the principle of their piety, the bond of their union, the end of their actions, the authority for their conduct, and the source of their success. Nothing was to be recognized or received in his kingdom which did not bear the superscription of his name.
The Desire of Ages (suite)	The Life of Christ, William Hanna 1863
[50] About forty days after the birth of Christ, Joseph and Mary took Him to Jerusalem, to present Him to the Lord, and to offer sacrifice. This was according to the Jewish law, and as man's substitute Christ must conform to the law in every particular. He had already been subjected to the rite of circumcision, as a pledge of His obedience to the law.	[31] On the eighth day after his birth Christ was circumcised. [32] Forty days after the birth of Jesus, Joseph and Mary carried the infant up to Jerusalem...Mary had to present the offering which the Jewish law required at the hands of every mother.
The Desire of Ages (suite)	The Life of Our Lord and Saviour Jesus Christ, John Fleetwood 1844
Texte précédent	[33] Under the Mosaic law, it was requisite, in order to fulfill all that is spoken of him in the Scriptures, that he should conform to a custom which characterizes the Jewish nation.
The Desire of Ages (suite)	The Life of Christ, William Hanna 1863
[50] As an offering for the mother, the law required a lamb of the first year for a burnt offering, and a young pigeon or a turtledove for a sin offering. But the law provided that if the parents were too poor to bring a lamb, a pair of turtledoves or two young pigeons, one for a burnt offering, the other for a sin offering, might be accepted.	[32] This offering...was to consist of a lamb of the first year for a burnt-offering, and a young pigeon or a turtle-dove for a sin-offering. With that consideration for the poor ... it was provided that if the mother were not able to furnish a lamb, a pair of turtle-doves or two young pigeons were to be accepted, the one for the burnt-offering, and the other for the sin-offering.
The Desire of Ages (suite)	The Life and Times of Jesus the Messiah, Alfred Edersheim 1883 (1967 ed.)
[50] The offerings presented to the Lord were to be without blemish. These offerings represented Christ, and from this it is evident that Jesus Himself was free from physical deformity. He was the "lamb without blemish and without spot." 1 Peter 1:19. His physical structure was not marred by any defect; His body was strong and healthy. And throughout His lifetime He lived in conformity to nature's laws. Physically as well as spiritually, He was an example of what God designed all humanity to be through obedience to His laws.	[194] The child must be free from all such bodily blemishes as would have disqualified him for the priesthood.
The Desire of Ages (suite)	The Life and Words of Christ, Cunningham Geikie 1883
Texte précédent	[130] He must have been, in all points, without physical blemish.
The Desire of Ages (suite)	The Life of Christ, William Hanna 1863
[51] The dedication of the firstborn had its origin in the earliest times. God had promised to give the First-born of heaven to save the sinner. This gift was to be acknowledged in every household by the consecration of the First-born son. He was to be devoted to the priesthood, as a representative of Christ among men.	[34] The first-born invested with a double sacredness, as peculiarly the redeemed of the Lord, would have been consecrated to the office of the priesthood. ... Deliverance of Egyptian bondage was itself a type and prophecy of another higher and wider deliverance, and especially of the manner in which that deliverance was to be wrought out.
Comparer aussi : Hanna, Our Lord's Life on Earth 1883 p. 13.
In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, "Thus saith the Lord, Israel is My son, even My firstborn: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born." Ex. 4:22,23.	[33] When Moses first got his commission from the Lord in Midian, and was told to go and work out the great deliverance of his people from their Egyptian bondage, the last instruction he received was this: "And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my first-born. And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born." Ex. 4:22,23.
[51] Moses delivered his message; but the proud king's answer was, "Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go." Ex. 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their door-posts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.	[33] But the king's haughty answer to the demand was: "Who is the Lord, that I should obey his voice to let Israel go?" Sign after sign was shown, wonder after wonder wrought...but the spirit of the proud king remained unbroken. ... At last...the sword was put into the hands of the destroying angel...which...fell actually only upon the first-born in every family. ... But the first-born of Israel was saved...not without the sacrifice of the lamb, for every household had the sprinkling of its shed blood upon the lintel and door-post.
[51] After sending this judgment upon Egypt, the Lord said to Moses, "Sanctify unto Me all the first born... both of man and of beast: it is Mine;" "for on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born of Israel, both man and beast: Mine shall they be: I am the Lord." Ex. 13:2, Num. 3:13. After the tabernacle service was established, the Lord chose the tribe of Levi in the place of the first-born of all Israel to minister in the sanctuary. But the first-born were still to be regarded as the Lord's; and were to be bought back by a ransom.	[33-4] It was to preserve and perpetuate the memory of this judgment and this mercy...that the Lord spake unto Moses, saying, "Sanctify unto me all the first-born, both of man and beast; it is mine: for on the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the firstborn in Israel; mine they shall be: I am the Lord. And it shall be, when thy son asketh thee in time to come. ..." Ex.13:1, Num. 3:13. ... The tribe of Levi was set apart that it might supply all the priests required for the services of the sanctuary; and the firstborn...were redeemed.
[51] Thus the law for the presentation of the first-born was made particularly significant. While it was a memorial of the Lord's wonderful deliverance of the children of Israel, it prefigured a greater deliverance, to be wrought out by the only-begotten Son of God. As the blood sprinkled on the doorposts had saved the firstborn of Israel, so the blood of Christ has power to save the world.	[34] This rite...had a double character and office. It was a standing memorial or remembrancer of...the deliverance of their forefathers from the bondage of Egypt and especially of the shielding of their first-born...; but the deliverance from Egyptian bondage was itself a type and prophecy of another higher and wider deliverance...that deliverance was to be wrought out.
[52] What meaning then was attached to Christ's presentation! But the priest did not see through the veil; he did not read the mystery beyond. The presentation of infants was a common scene. Day after day the priest received the redemption money as the babes were presented to the Lord. Day after day he went through the routine of his work, giving little heed to the parents of children, unless he saw some indication of the wealth or high rank of the parents. Joseph and Mary were poor; and when they came with their child, the priests saw only a man and woman dressed as Galileans, and in the humblest garments. There was nothing in their appearance to attract attention, and they presented only the offering made by the poorer classes.	[32] It was part of the daily routine work of the priest-in-waiting to take their payments, to hold up the children before the altar, to enroll their names in the register of the firstborn, and so to complete the dedication...without giving much attention either to parents or to child, unless indeed there was something special in their rank, or their appearance, or their offerings... But here...a poor man and woman, in humblest guise...present themselves.
[53] The priest went through the ceremony of his official work. He took the child in his arms, and held it up before the altar. After handing it back to its mother, he inscribed the name "Jesus" on the roll of the firstborn. Little did he think, as the babe lay in his arms, that it was the Majesty of heaven, the King of glory. The priest did not think that this babe was the One of whom Moses had written, "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you." Acts 3:22. He did not think that this babe was He whose glory Moses had asked to see. But One greater than Moses lay in the priest's arms; and when he enrolled the child's name, he was enrolling the name of One who was the foundation of the whole Jewish economy. That name was to be its death warrant, for the system of sacrifices and offerings was waxing old; the type had almost reached its antitype, the shadow its substance.	[33] The woman holds out her first-born babe; he takes, presents, enrolls, and hands it back to her. ... [35] How little did that Jewish priest, who took the infant Saviour and held him up before the altar, imagine that a greater than Moses, one greater than the temple, was in his arms. How little did he imagine, as he inscribed the new name of Jesus in the roll of the first-born of Israel, that he was signing the death-warrant of the Mosaic economy now waxing old and ready to vanish away.
[52] The Shekinah had departed from the sanctuary, but in the Child of Bethlehem was veiled the glory before which angels bow. This unconscious babe was the promised seed, to whom the first altar at the gate of Eden pointed. This was Shiloh, the peace giver. It was He who declared Himself to Moses as the I AM. It was He who in the pillar of cloud and of fire had been the guide of Israel. This was He whom seers had long foretold. He was the Desire of all nations, the Root and the Offspring of David, and the Bright and Morning Star. The name of that helpless little babe, inscribed in the roll of Israel, declaring Him our brother, was the hope of fallen humanity. The child for whom the redemption money had been paid was He who was to pay the ransom for the sins of the whole world. He was the true "high priest over the house of God," the head of "an unchangeable priesthood," the intercessor at "the right hand of the Majesty on high." Heb. 10:21; 7:24; 1:3.	[35] Who is this child that lies so passive on its mother's breast, and all unconscious of what is being done with him, is handled by the officiating priest? He is, as his birth had proclaimed him to be, one of the seed of Abraham, and yet he afterwards said of himself, "Before Abraham was, I am." ... He is...the root as well as the branch of David. ... He is the firstborn of Mary, but he is also the firstborn of every creature, the beginning of the creation of God... Here then at last is the Lord, the Jehovah, whom so many of the Jews were seeking... Here is the Lamb of God. ... Here is the one and only true High Priest over the house of God, consecrated to his office, of whose all prevailing, everlasting, and unchangeable priesthood, the Aaronic priesthood, the priesthood of the first-born, was but the dim shadow. ... Here is the Son...as he enters upon that life of service...not by the blood of bulls and goats, but by his own blood...having obtained eternal redemption for us.
[55] Spiritual things are spiritually discerned. In the temple the Son of God was dedicated to the work He had come to do. The priest looked upon Him as he would any other child. But though he neither saw nor felt anything unusual, God's act in giving His Son to the world was acknowledged. This occasion did not pass without some recognition of Christ. "There was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the Consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ."	[36] Humanity in every land should worship him who is a Spirit in spirit and in truth. Yet even so it was; Christ's first entrance into the temple, his dedication there unto the Lord, was no...common ceremonial. ... It was nothing else than the first formal earthly presentation to the Father of the incarnate Son of God, his first formal earthly dedication to that great work given him to do.
[55] As Simeon enters the temple, he sees a family, presenting their first-born son before the priest. Their appearance bespeaks poverty; but Simeon understands the warnings of the Spirit, and he is deeply impressed that the infant being presented to the Lord is the Consolation of Israel, the One he has longed to see. To the astonished priest, Simeon appears like a man enraptured. The child has been returned to Mary, and he takes it in his arms and presents it to God, while a joy that he has never before felt enters his soul. As he lifts the infant Saviour toward heaven, he says, "Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel."	[36] It was revealed to him [Simeon] that the desire of his heart should be granted. ... He enters the temple courts; he notices a little family group... That infant, an inward voice proclaims to him, is the Messiah he has been waiting for, the Consolation of Israel... Then comes into his heart a joy beyond all bounds. ... [37] He hastens up to Mary, takes from the wondering yet consenting mother's hands the consecrated babe, and clasping it to his beating bosom, with eyes uplifted to heaven, he says, "Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel."
[55] The spirit of prophecy was upon this man of God, and while Joseph and Mary stood by, wondering at his words, he blessed them, and said unto Mary, "Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also), that the thoughts of many hearts may be revealed."	[37] Simeon sees the wonder...the spirit of prophecy imparted...he goes on, after a gentle blessing bestowed upon both parents...particularly to Mary. ... "Behold," he said to her, "This child of thine is set for the fall and rising again of many in Israel." ... [38] "Yea, a sword shall pierce through thine own soul also."
[55] Anna also, a prophetess, came in and confirmed Simeon's testimony concerning Christ. As Simeon spoke, her face lighted up with the glory of God, and she poured out her heartfelt thanks that she had been permitted to behold Christ the Lord.	[39] Simeon's prophetic portraiture of the intention and effect of the Redeemer, had scarcely been completed when another testimony was added, that of aged Anna. ... Her song of praise was added to that of Simeon. ... She was moved to go about and speak of the Lord.
[56] Mary pondered the broad and far-reaching prophecy of Simeon. As she looked upon the child in her arms, and recalled the words spoken by the Shepherds of Bethlehem, she was full of grateful joy and bright hope. Simeon's words called to her mind the prophetic utterances of Isaiah: "There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of His roots: and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord....And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins." "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.... For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, the Prince of Peace." Isa. 11:1-5; 9:2-6.	[38] From all Mary had yet heard, she might have imagined that her child would be welcomed by all Israel. ... But now, for the first time, the indication is clearly given that all Israel was not to hail her child and welcome him as its Messiah. ... Strange ... now when her heart was filling with strange, bright hopes...this prophecy should have been thus early spoken.
[56] Yet Mary did not understand Christ's mission. Simeon had prophesied of Him as a light to lighten the Gentiles, as well as a glory to Israel. Thus the angels had announced the Saviour's birth as tidings of joy to all peoples. God was seeking to correct the narrow, Jewish conception of the Messiah's work. He desired men to behold Him, not merely as the deliverer of Israel, but as the Redeemer of the world. But many years must pass before even the mother of Jesus would understand his mission. Mary looked forward to the Messiah's reign on David's throne, but she saw not the baptism of suffering by which it must be won. Through Simeon it is revealed that the Messiah is to have no unobstructed passage through the world. In the words of Mary, "A sword shall pierce through thy own soul also," God in His tender mercy gives to the mother of Jesus an intimation of the anguish that had already for His sake she had begun to bear.	[37] Joseph and Mary stand lost in wonder. How has this stranger come to see aught uncommon in this child; how come to see in him the salvation of Israel? Have some stray tidings of his birth come into the holy city from the hill country of Judea, or has the wondrous tale the shepherds of Bethlehem "made known abroad," been repeated in this old man's hearing? What he says is in curious harmony with all the angel had announced to Mary and to the shepherds about the child, yet there is a difference; for now, for the first time, is it distinctly declared that this child shall be a light to lighten the Gentiles; nay, his being such a light is placed even before his being the glory of Israel. Has Simeon had...an independent and fuller testimony borne to the Messiahship of Jesus? [38] Nor was Mary herself to escape. ... "Yea, a sword shall pierce through thine own soul also"...a singular token of the tender sympathy to prepare and fortify her for the bitter trials in store for her, this prophecy should have been thus early spoken.
[56] "Behold," Simeon had said, "this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against" They must fall who would rise again. We must fall upon the Rock and be broken before we can be uplifted in Christ. Self must be dethroned, pride must be humbled, if we would know the glory of the spiritual kingdom. The Jews would not accept the honor that is reached through humiliation. Therefore they would not receive their Redeemer. He was a sign that was spoken against.	[37] "Behold," he said to her, "this child of thine is set for the fall and rising again of many in Israel." He may have meant, in saying so, that the purpose and effect of the Lord's showing unto Israel would be the casting down of many in order to the raising of them up again; the casting of them down from their earlier, worldlier thoughts and expectations, in order to the lifting them to higher, worthier, more spiritual conceptions. ... Some were to rise, others were to fall. ... [38] He was to be a "sign which should be spoken against."
The Desire of Ages (suite)	The Great Teacher, John Harris 1836 (1870 ed.)
[57] "That the thoughts of many hearts may be revealed." In the light of the Saviour's life, the hearts of all, even from the Creator to the prince of darkness, are revealed. Satan has represented God as selfish and oppressive, as claiming all, and giving nothing, as requiring the service of His creatures for His own glory, and making no sacrifice for their good. But the gift of Christ reveals the Father's heart. It testifies that the thoughts of God toward us are "Thoughts of peace, and not of evil." Jer. 29:11. It declares that while God's hatred of sin is as strong as death, His love for the sinner is stronger than death. Having undertaken our redemption He will spare nothing, however dear, which is necessary to the completion of His work. No truth essential to our salvation is withheld, no miracle of mercy is neglected, no divine agency is left unemployed. Favor is heaped upon favor, gift upon gift. The whole treasury of heaven is open to those He seeks to save. Having collected the riches of the universe, and laid open the resources of infinite power, He gives them all into the hands of Christ, and says, All these are for man. Use these gifts to convince him that there is no love greater than Mine in earth or heaven. His greatest happiness will be found in loving Me.	[40] Finally, Christ is the great Revealer of the thoughts and intents of the heart. Are we proud, are we covetous, are we worldly, are we self-willed? ... In that struggle the spirit unconsciously revealeth its true conditions before God... [96] He showed us that, while the hatred of God against sin is strong as death, his love to sinners is yet stronger than death. [90] For what adequate reason...could this mighty transfer have been made — this transfer of all things into the hands of the incarnate Savior, if not for the purpose of employing and making them known? ... [91] It was committed to him with a commission to make it known. ... [91] In exalting the character of God he was virtually magnifying his own. ... [95] Did he join himself to our nature? It was to show us that God would have us be in the closest union with himself, and that, as we cannot possibly be happy without him, so neither can his love be satisfied without us. ... To convince us, therefore, that there was no dissentient principle in the character of God...they should now be all collected, and concentrated, and put forth in some mighty act of grace.
[57] At the cross of Calvary, love and selfishness stood face to face. Here was their crowning manifestation. Christ had lived only to comfort and bless, and in putting Him to death, Satan manifested the malignity of his hatred against God. He made it evident that the real purpose of his rebellion was to dethrone God, and to destroy Him through whom the love of God was shown.	[97] Calvary was selected for the eventful scene. ... Love and hatred confronted each other. At that moment, of all the passions and principles in the universe, these two antagonist powers alone remained. ... The object of one was to unite its whole force...into one annihilating stroke.
The Desire of Ages (suite)	The Life of Christ, William Hanna 1863
[57] By the life and death of Christ, the thoughts of men also are brought to view. From the manger to the cross, the life of Jesus was a call to self-surrender, and to fellowship in suffering. It unveiled the purposes of men. Jesus came with the truth of heaven, and all who were listening to the voice of the Holy Spirit were drawn to Him. The worshipers of self belonged to Satan's kingdom. In their attitude toward Christ, all would show on which side they stood. And thus everyone passes judgment on himself.	[40] Finally, Christ is the great Revealer of the thoughts and intents of the heart. ... Bring them near, force them home upon the conscience and the heart; then it is that the inward struggle begins; and in that struggle the spirit unconsciously revealeth its true condition before God.

Références et Notes

1. Ellen G. White, The Spirit of Prophecy (Battle Creek : Review and Herald, 1870-1884), vol. 2, p. 5.
2. Robert W. Olson, « EGW's Use of Uninspired Sources, » photocopié (Washington : EGW Estate, 9 novembre 1979), pp. 1-4, 7, 8.
3. William S. Peterson, « Ellen White's Literary Indebtedness, » Spectrum 3, n° 4 (automne 1971) : 73-84. Depuis l'article de Peterson, d'autres ont paru dans Spectrum chaque année depuis 1971.
4. Neal C. Wilson au Comité de Glendale sur les sources d'EGW, 8 janvier 1980.
5. Jerry Wiley à Neal C. Wilson, 14 janvier 1980.
6. Donald R. McAdams, « Shifting Views of Inspiration, » Spectrum 10, n° 4 (mars 1980) : 38.
7. Ibid., pp. 34-35.
8. Comité de Glendale, « Ellen G. White and Her Sources, » cassettes (28-29 janvier 1980), remarques de McAdams.
9. Ibid.
10. McAdams, « Shifting Views, » Spectrum 10, n° 4 (mars 1980) : 35.
11. Ibid.
12. EGW, The Spirit of Prophecy, vol. 4, supplément citant la lettre de W. C. White à W. W. Eastman, 12 mai 1969, pp. 545-46.
13. Ibid., p. 535.
14. Olson, « Ellen G. White and Her Sources, » cassettes de sa conférence au Forum adventiste de Loma Linda, CA (janvier 1979).
15. Olson aux Administrateurs du White Estate d'EGW, 29 novembre 1978, pp. 1-2.
16. Ibid., p. 5.
17. Comité de Glendale, cassettes, 28-29 janvier 1980.
18. Arthur L. White, « (Confidentiel) Commentaires sur l'étude proposée du « Désir des Ages », » photocopié (Washington : EGW Estate, 5 décembre 1978).
19. Ibid., p. 5.
20. W. W. Prescott à W. C. White, 6 avril 1915 (Washington : EGW Estate DF 198).
21. McAdams, « Shifting Views, » Spectrum 10, n° 4 (automne 1971) : 36-37.
22. Raymond F. Cottrell et Walter S. Specht, « The Literary Relationship between The Desire of Ages, by Ellen G. White, and The Life of Christ, by William Hanna, » 2 pts., photocopié (Loma Linda University Library, Archives and Special Collections, 1er novembre 1979), pt. 2.
23. Ibid., pt. 1.
24. Ibid., pt. 1, pp. 3-4.
25. McAdams, « Shifting Views, » Spectrum 10, n° 4 (automne 1971) : 37.
26. Cottrell et Specht, « The Literary Relationship between EGW and WH, » pt. 1, p. 5.
27. Ibid.
28. Voir Annexe, Exemples comparatifs du Chapitre 6 montrant les similitudes entre Ellen G. White et William Hanna.
29. Ibid.
30. Ibid.
31. John Dart, « Adventists Cite Legal Opinion To 'Clear' Prophet of Plagiarism, » Los Angeles Times (19 septembre 1981).
32. Raymond F. Cottrell, « Our Present Crisis: Reaction to a Decade of Obscurantism, » brouillon photocopié.
33. Ibid.
34. [Annonce éditoriale non signée], Adventist Review (27 novembre 1980).
35. Fred Veltman, « Report to PREXAD on the E. G. White Research Project, » photocopié (Angwin, CA, Life of Christ Research Project, s.d. [avril 1981]), p. 21.
36. Ibid., p. 21.
37. Ibid., p. 22.
38. Ibid., pp. 24-25.
39. [Annonce éditoriale non signée], « Ellen White's Use of Sources, » Adventist Review (17 septembre 1981), p. 3. Voir aussi les entretiens avec les avocats Victor L. Remik, pp. 4-6, et Warren L. Johns, p. 7.
40. Peter C. Drewer à Neal C. Wilson, 27 mai 1981, p. 3.
41. D. Arthur Delafield à Peter C. Drewer, 24 juin 1981, pp. 1, 5.
42. Ibid., p. 5.
43. [Adventistes du Septième Jour], Seventh-day Adventists Answer Questions on Doctrine (Washington : RHPA, 1957), pp. 89-90.
44. W. C. White, « The Integrity of the Testimonies, » présenté à College View, Nebraska, 25 novembre 1905. EGW Estate DF 107, pp. 7-8, 11.