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Life of Paul Plagiarized
Compiled by Brother Anderson
Perhaps the most flagrant example of Mrs. White's habit of plagiarism is her book, Sketches From the Life of Paul, published in 1883. In 1906, SDA physician Charles Stewart pointed out that there were hundreds of places where Ellen White had copied material directly from W. J. Conybeare and J. S. Howson’s Life and Epistles of Saint Paul, written some 30 years earlier.
In the preface to the 1883 version of Mrs. White's book this brash claim appears:
"The writer of this book, having received especial help from the Spirit of God, is able to throw light upon the teachings of Paul and their application to our own time, as no other authors are prepared to do."
Take note:
- Mrs. White received "special help" in writing the book.
- No other authors were "prepared" to write such a book.
The first statement is partially true. Mrs. White did receive "special help"; however, the "help" she received was more from human authors, rather than the "Spirit of God." The second statement is false because such a book had already been written 30 years earlier--a book that was in the possession of Sister White and was part of her personal library.
After two printings the Life of Paul was withdrawn from print. A.G. Daniells, the president of the General Conference, discussed the problem the book posed for church leaders at the 1919 Conference on the Spirit of Prophecy:
"Now you know something about that little book, Life of Paul. You know the difficulty we got into about that. We could never claim inspiration in the whole thought and make up of the book, because it has been thrown aside because it was badly put together. Credits were not given to the proper authorities, and some of that crept into The Great Controversy -- the lack of credits; and in the revision of that book those things were carefully run down and made right. ...
"Yes; and now take that Life of Paul, -- I suppose you all know about it and knew what claims were put up against her, charges made of plagiarism, even by the authors of the book, Conybeare and Howson, and were liable to make the denomination trouble because there was so much of their book put into The Life of Paul without any credit or quotation marks. Some people of strict logic might fly the track on that ground, but I am not built that way. I found it out, and I read it with Brother Palmer when he found it, and we got Conybeare and Howson, and we got Wylie's History of the Reformation, and we read word for word, page after page, and no quotations, no credit, and really I did not know the difference until I began to compare them. I supposed it was Sister White's own work. ...
"There I saw the manifestation of the human in these writings."
Apparently many church members also "saw the manifestation of the human" in Ellen White's writings after this incident because Daniells goes on to lament:
"I wished a different course had been taken in the compilation of the books. If proper care had been exercised, it would have saved a lot of people from being thrown off the track."
It seems as if Daniells is saying that if the church had been more adept at hiding her plagiarism, as in later books, then perhaps not so many people would have discovered Ellen White was not all that the church claimed she was. The church "fixed" the problem by withdrawing the book from print before any legal action was taken. Daniells says:
"The book was set aside, and I have never learned who had a hand in fixing that up. It may be that some do know."
It is clear from this that not only were SDA church leaders aware of Mrs. White's plagiaristic practices, but they had also already begun making excuses for it and were involved in "fixing" the problem as early as the late 1800s.
For those wishing to examine examples of the copying, the following comparitive study was published by Denis Fortin of Andrew's University in his article, "Ellen G. White as a Writer: Case Studies in the Issue of Literary Borrowing."
Ellen G. White, Sketches from the Life of Paul |
Conybeare and Howson, The Life and Epistles of St. Paul |
The Jews, now widely dispersed in all civilized lands, were generally
expecting the speedy advent of the Messiah. In their visits to Jerusalem
at the annual feasts, many had gone out to the banks of the Jordan to listen
to the preaching of John the Baptist. From him they had heard the proclamation
of Christ as the Promised One, and on their return home they had carried
the tidings to all parts of the world. (129) |
Many Jews from other countries received from the Baptist their knowledge
of the Messiah, and carried with them this knowledge on their return from
Palestine.... But in a position intermediate between this deluded party
and those who were travelling as teachers of the full and perfect gospel
there were doubtless many among the floating Jewish population of the empire
whose knowledge of Christ extended only to that which had been preached
on the banks of the Jordan. (385-386) |
On his arrival at Ephesus, Paul found twelve brethren, who, like Apollos,
had been disciples of John the Baptist, and like him had gained an imperfect
knowledge of the life and mission of Christ. (129) |
Apollos, along with twelve others who are soon afterward mentioned
at Ephesus, was acquainted with Christianity only so far as it had been
made known by John the Baptist. (385) |
The city was famed for the worship of the goddess Diana
and the practice of magic. (134) |
This city was renowned throughout the world
for the worship
of Diana and the practice of magic. (392) |
Here was the great temple of Diana, which was regarded by
the ancients as one of the wonders of the world. Its vast extent and
surpassing magnificence made it the pride, not only of the city, but of
the nation. Kings and princes had enriched it by their donations. The Ephesians
vied with one another in adding to its splendor, and it was made the treasure-house
for a large share of the wealth of Western Asia. (134) |
This was the temple of Artemis or Diana, which glittered in brilliant
beauty at the head of the harbor, and was reckoned by the ancients
as one of the wonders of the world....The national pride in the sanctuary
was so great that when Alexander offered the spoils of his Eastern campaign
if he might inscribe his name on the building, the honor was declined.
The Ephesians never ceased to embellish the shrine of their goddess, continually
adding new decorations and subsidiary buildings, with statues and pictures
by the most famous artists. (429-430) |
The idol enshrined in this sumptuous edifice was a rude, uncouth image,
declared by tradition to have fallen from the sky. (134) |
If the temple of Diana at Ephesus was magnificent, the image enshrined
within the sumptuous enclosure was primitive and rude. (431) |
Upon it were inscribed mystic characters and symbols, which were believed
to possess great power. When pronounced, they were said to accomplish
wonders. When written, they were treasured as a potent charm to
guard their possessor from robbers, from disease, and even from death.
Numerous
and costly books were written by the Ephesians to explain the meaning
and use of these symbols. (134-135) |
Eustathius says that the mysterious symbols called 'Ephesian Letters'
were engraved on the crown, the girdle, and the feet of the goddess....
When
pronounced they were regarded as a charm, and were directed to be used
especially by those who were in the power of evil spirits. When written
they were carried about as amulets.... The study of these symbols was
an elaborate science, and books, both numerous and costly, were
compiled by its professors. (392) |
As Paul was brought in direct contact with the idolatrous inhabitants
of Ephesus, the power of God was strikingly displayed through him. The
apostles were not always able to work miracles at will. The Lord granted
his servants this special power as the progress of his cause or the honor
of his name required. Like Moses and Aaron at the court of Pharaoh,
the apostle had now to maintain the truth against the lying wonders of
the magicians; hence the miracles he wrought were of a different character
from those which he had heretofore performed. As the hem of Christ's
garment had communicated healing power to her who sought relief by
the touch of faith, so on this occasion, garments were made the means
of cure to all that believed; "diseases departed from them, and evil
spirits went out of them." Yet these miracles gave no encouragement
to blind superstition. When Jesus felt the touch of the suffering
woman, he exclaimed, "Virtue is gone out of me." [italics
hers] So the scripture declares that the Lord wrought miracles by the hand
of Paul, and that the name of the Lord Jesus was magnified, and not the
name of Paul. (135) |
This statement throws some light on the peculiar character of the miracles
wrought by Paul at Ephesus. We are not to suppose that the apostles
were always able to work miracles at will. An influx of supernatural
power was given to them at the time and according to the circumstances
that required it. And the character of the miracles was not always the
same. They were accommodated to the peculiar forms of sin, superstition,
and ignorance they were required to oppose. Here, at Ephesus, Paul was
in the face of magicians, like Moses and Aaron before Pharaoh; and
it is distinctly said that his miracles were 'not ordinary wonders,' from
which we may infer that they were different from those which he usually
performed .... A miracle which has a closer reference to our present subject
is that in which the hem of Christ's garment was made effectual
to the healing of a poor sufferer and the conviction of the bystanders.
So
on this occasion garments were made the means of communicating a healing
power to those who were at a distance, whether they were possessed with
evil spirits or afflicted with ordinary diseases. Yet was this
no
encouragement to blind superstition. When the suffering woman was healed
by touching the hem of the garment, the Saviour turned round and said,
'Virtue is gone out of me.' [italics theirs] And here at
Ephesus we are reminded that it was God who 'wrought miracles by the hands
of
Paul' (v.11), and that 'the name,' not of Paul, but 'of the Lord Jesus,
was magnified' (v.17). (393) |
Sorcery had been prohibited in the Mosaic law, on pain of death, yet
from time to time it had been secretly practiced by apostate Jews. At the
time of Paul's visit to Ephesus, there were in the city certain Jewish
exorcists, who, seeing the wonders wrought by him, claimed to possess equal
power. Believing that the name of Jesus acted as a charm, they determined
to cast out evil spirits by the same means which the apostle had
employed. (136) |
The stern severity with which sorcery was forbidden in the Old Testament
attests the early tendency of the Israelites to such practices.... This
passage in Paul's latest letter [2 Tim. 3:13] had probably reference to
that very city in which we see him now brought into oppositions with Jewish
sorcerers. These men, believing that the name of Jesus acted as a charm,
and recognizing the apostle as a Jew like themselves, attempted his method
of casting out evil spirits. (393-394) |
An attempt was made by seven brothers, the sons of one Sceva, a Jewish
priest. Finding a man possessed with a demon, they addressed him, "We adjure
thee by Jesus, whom Paul preacheth." But the evil spirit answered with
scorn, "Jesus I know, and Paul I know; but who are ye?" and the
one
possessed sprang on them with frantic violence, and beat and bruised
them, so that they fled out of the house, naked and wounded. (136) |
One specific instance is recorded which produced disastrous consequences
to those who made the attempt, and led to wide results among the general
population. In the number of those who attempted to cast out evil spirits
by the 'name of Jesus' were seven brothers, sons of Sceva, who is called
a high priest... But the demons, who were subject to Jesus, and by his
will subject to those who preached his gospel, treated with scorn those
who used his Name without being converted to his truth. 'Jesus I know,
and Paul I know; but who are ye?' was the answer of the evil spirit.
And straightway the man who was possessed sprang upon them with frantic
violence, so that they were utterly discomfited, and 'fled
out of the house naked and wounded.'" (394) |
The discomfiture and humiliation of those who had profaned the name
of Jesus, soon became known throughout Ephesus, by Jews and Gentiles. Unmistakable
proof had been given of the sacredness of that name, and the peril which
they incurred who should invoke it while they had no faith in Christ's
divine mission. Terror seized the minds of many, and the work of
the gospel was regarded by all with awe and reverence. Facts which had
previously been concealed were now brought to light. In accepting Christianity,
some of the brethren had not fully renounced their heathen superstitions.
The practice of magic was still to some extent continued among them. Convinced
of their error by the events which had recently occurred, they came
and made a full confession to Paul, and publicly acknowledged
their secret arts to be deceptive and Satanic. (136-137) |
This fearful result of the profane use of that holy Name which was
proclaimed by the apostles of all men soon became notorious, both among
the Greeks and the Jews. Consternation and alarm took possession of the
minds of many, and in proportion to this alarm the name of the Lord
Jesus began to be reverenced and honored. Even among those who had given
their faith to Paul's teaching, some appear to have retained their attachment
to the practice of magical arts. Their conscience was moved by what had
recently occurred, and they came and made a ful confession to the apostle,
and
publicly acknowledged and forsook their deeds of darkness. (394) |
Many sorcerers also abjured the practice of magic, and received Christ
as their Saviour.
They brought together the costly books containing
the mysterious "Ephesian letters," and the secrets of their art, and
burned them in the presence of all the people. When the books
had been consumed, they proceeded to reckon up the value of the sacrifice.
It was estimated at fifty thousand pieces of silver, equal to about ten
thousand dollars. (137) |
The fear and conviction seem to have extended beyond those who made
a profession of Christianity. A large number of the sorcerers themselves
openly renounced the practice which had been so signally condemned by a
higher power, and they brought together the books that
contained
the mystic formularies and burnt them before all the people.
When the volumes were consumed they proceeded to reckon up the price at
which these manuals of enchantment would be valued.... Hence we must not
be surprised that the whole cost thus sacrificed and surrendered amounted
to as much as two thousand pounds of English money. (394-395) |
The month of May was specially devoted to the worship of the goddess
of Ephesus. The universal honor in which this deity was held, the magnificence
of her temple and her worship, attracted an immense concourse of people
from all parts of the province of Asia. Throughout the entire month the
festivities were conducted with the utmost pomp and splendor. ... The officers
chosen to conduct this grand celebration were the men of highest distinction
in the chief cities of Asia. They were also persons of vast wealth, for
in return for the honor of their position, they were expected to defray
the entire expense of the occasion. The whole city was a scene of brilliant
display and wild revelry. Imposing processions swept to the grand temple.
The air rung with sounds of joy. The people gave themselves up to feasting,
drunkenness, and the vilest debauchery. (141) |
The whole month of May was consecrated to the glory of the goddess....
The Artemisian festival was not simply an Ephesian ceremony, but was fostered
by the sympathy and enthusiasm of all the surrounding neighborhood ...
so this gathering was called 'the common meeting of Asia.' ... [They enjoyed]
the various amusements which made the days and nights of May one long scene
of revelry. ... About the time of the vernal equinox each of the principal
towns within the district called Asia chose one of its wealthiest citizens,
and from the whole number thus returned then were finally selected to discharge
the duty of asiarchs. ... Receiving no emolument from their office,
but being required rather to extend large sums for the amusement of the
people and their own credit, they were necessarily persons of wealth. (435) |
It had long been customary among heathen nations to make use of small
images
or shrines to represent their favorite objects of worship. Portable
statues were modeled after the great image of Diana, and were
widely
circulated in the countries along the shores of the Mediterranean.
Models of the temple which enshrined the idol were also eagerly sought.
Both were regarded as objects of worship, and
were carried at the
head of processions, and on journeys and military expeditions. An
extensive and profitable business had grown up at Ephesus from the
manufacture and sale of these shrines and images. (142) |
One of the idolatrous customs of the ancient world was the use of portable
images
or shrines, which were little models of the more celebrated objects
of devotion. They were carried in
processions, on journeys and
military expeditions, and sometimes set up as household gods in private
houses. ... From the expression used by Luke, it is evident that
an
extensive and lucrative trade grew up at Ephesus from the manufacture
and sale of these shrines. Few of those who came to Ephesus would willingly
go away without a memorial of the goddess and a model of her temple; and
from the wide circulation of these works of art over the shores
of the Mediterranean and far into the interior it might be said, with
little exaggeration, that her worship was recognized by the 'whole world'.
(431-432) |
Those who were interested in this branch of industry found their gains
diminishing.
All united in attributing the unwelcome change to Paul's labors. Demetrius,
a manufacturer of silver shrines, called together the workmen of
his craft, and by a violent appeal endeavored to stir up their indignation
against Paul. (142) |
Doubtless, those who employed themselves in making the portable shrines
of Diana expected to drive a brisk trade at such a time, and when they
found that the sale of these objects os superstition was seriously diminished,
and that the preaching of Paul was the cause of their merchandise being
depreciated.... A certain Demetrius, a master-manufacturer in the craft,
summoned together the workmen, ... and addressed to them an inflammatory
speech. (436) |
He represented that their traffic was endangered, and pointed out the
great loss which they would sustain if the apostle were allowed to turn
the people away from their ancient worship. He then appealed to
their ruling superstition.... (142) |
Demetrius appealed first to the interest of his hearers, and
then to their fanaticism. He told them that their gains were in danger
of being lost, and , besides this, that 'the temple of the great goddess
Diana'... was in danger of being despised.... (437) |
This speech acted as fire to the stubble. The excited passions of the
people were roused, and burst forth in the cry, "Great is Diana of the
Ephesians!" (143) |
Such a speech could not be lost when thrown like fire on such inflammatory
materials. The infuriated feeling of the crowd of assembled artisans broke
out at once into a cry in honor of the divine patron of their city and
their craft - 'Great is Diana of the Ephesians!' (437) |
A report of the speech of Demetrius was rapidly circulated. The uproar
was terrific. The whole city seemed in commotion. An immense crowd soon
collected, and a rush was made to the workshop of Aquila, in the Jewish
quarters, with the object of securing Paul. In their insane rage they were
ready to tear him in pieces. But the apostle was not to be found. His brethren,
receiving an intimation of the danger, had hurried him from the place.
Angels of God were sent to guard the faithful apostle. His time to die
a martyr's death had not yet come. Failing to find the object of their
wrath, the mob seized two of his companions, Gaius and Aristarchus, and
with
them hurried on to the theater. (143) |
The excitement among this important and influential class of operatives
was not long in spreading through the whole city. The infection seized
upon the crowds of citizens and strangers, and a general rush was made
to the theatre, the most obvious place of assembly. On their way they seem
to have been foiled in the attempt to lay hold of the person of Paul, though
they hurried with them into the theatre two of the companions of
his travels, Caius and Aristarchus, whose home was in Macedonia. (437) |
Several of the most honorable and influential among the magistrates
sent him an earnest request not to venture into a situation of so
great peril. (144) |
Some of the asiarchs ... sent an urgent message to him to prevent him
from venturing into the scene of disorder and danger. (437-438) |
The tumult at the theater was continually increasing. "Some cried one
thing, and some another; and the more part knew not wherefore they had
come together." From the fact that Paul and some of his companions were
of Hebrew extraction, the Jews felt that odium was cast upon them,
and that their own safety might be endangered. (144) |
It was indeed a scene of confusion, and never perhaps was the character
of a mob more simply and graphically expressed than when it is said that
'the majority knew not why they were come together' (v.32). At length an
attempt was made to bring the expression of some articulate words before
the assembly. This attempt came from the Jews, who seem to have been afraid
lest they should be implicated in the odium which had fallen on
the Christians. (438) |
He [the recorder of the city] bade them consider that Paul and his
companions had not profaned the temple of Diana, nor outraged the feelings
of any by reviling the goddess. He then skillfully turned the subject,
and reproved the course of Demetrius ... He closed by warning them that
such an uproar, raised without apparent cause, might subject the city
of Ephesus to the censure of the Romans, thus causing a restriction of
her present liberty, and intimating that there must not be a repetition
of the scene. Having by this speech completely tranquilized the
disturbed elements, the recorder dismissed the assembly. (145-146) |
Then he [town-clerk] bids them remember that Paul and his companions
had not been guilty of approaching or profaning the temple, or of outraging
the feelings of the Ephesians by calumnious expressions against the goddess.
And then he turns from the general subject to the case of Demetrius....
And, reserving the most efficacious argument to the last, he reminded them
that
such an uproar exposed the city to the displeasure of the Romans; for,
however great were the liberties allowed to an ancient and loyal city,
it was well known to the whole population that a tumultuous meeting which
endangered the public peace would never be tolerated. So, having rapidly
brought his arguments to a climax, he tranquilized the whole multitude
and pronounced the technical words which declared the assembly dispersed.
(438-439) |
His heart was filled with gratitude to God that his life had
been preserved, and that Christianity had not been brought into disrepute
by the tumult at Ephesus. (146) |
With gratitude to that heavenly Master who had watched over
his [Paul's] life and his works .... (439) |
God had raised up a great magistrate to vindicate his apostle, and
hold the tumultuous mob in check. (146) |
Thus, God used the eloquence of a Greek magistrate to protect his servant,
as before he had used the right of Roman citizenship and the calm justice
of a Roman governor. (439) |
In the image below, on the left side is page 57 of Ellen White's Sketches From the Life of Paul (1883). Beneath that and on the right side are portions of pages 168-170 of Conybeare and Howson's The Life and Epistles of St. Paul (1852). The color red indicates words that Ellen White copied exactly, and yellow indicates thoughts that she copied.
Source: Syndey Cleveland, "A Visual Sample of Ellen White's Plagiarism"
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