The Shaking In The Writings Of Ellen G. White

Heraldo Vander Lopes

Introduction

Ellen G. White (1827-1915) was a religious leader, missionary, speaker, educator, American writer and co-founder of the Seventh-day Adventist Church, along with her husband, James White and Joseph Bates.1 Her influence continues until our time, mainly due to her writings, that have been translated in diverse languages and with million copies published around the world.2 The Seventh-day Adventists believe that she has received the true prophetic gift, and is therefore a messenger of God.3

Throughout her prophetic ministry, several times the term "shaking" appeared in her writings, presenting an eschatological concept of purification of the people and the Church of God. The graphic idea drawn basically from the agricultural process of sifting, where the dirt is removed and the grain remains in the sieve.4

This research presents, concisely, the concept of shaking in the writings of Ellen G. White, as presented in Doctoral Thesis of Heraldo Vander Lopes, La Purificación del Remanente Escatológico en los Escritos de Elena G. de White. The study consisted of a chronological-thematic exposition of Ellen G. White's statements about eschatological shaking, which occurred in her writings published between 1844 and 1915, and its aim was to describe and analyze the chronological development, causes, and main characteristics of the shaking in the published writings of Ellen G. White.5

In this way, the investigation was based on bibliographical research. The use of primary sources was restricted to the specific statements of Ellen G. White and other diverse authors. Although the concept of shaking was exposed and emphasized in the writings of Ellen G. White practically throughout the length of her prophetic ministry, no systematic exposition of it was ever made, addressing its development and contextualization.

Chronological Development of Shaking

In examining the mentions of shaking in the writings of Ellen G. White, it was found that from the account of her first vision in 1844 to the year of her death in 1915, several references appeared implicitly or explicitly, which demonstrates the importance of this subject in her writings. There were at least 119 notes about shaking in her published writings.6

Thus, the concept of shaking developed over this time can then be organized within the frame of five basic periods in relation to shaking, and a specific crisis marked each period, influencing and having an important role in contextualizing the mentions, thus a clear inter-relationship between them.7 In this way, for the transition of each period is a quote from Ellen G. White in which she specifically stated that the shaking was a reality already present.8

Therefore, the Period of Preliminary Notions (1844-1850) had as its crisis the Great Disappointment of October 22, 1844. The Period of Basic Presentations (1850-1861) was marked by the crisis of spiritual coldness and first dissent among Sabbatarian Adventists. The Period of Problems and Contributions (1861-1880) faced the crisis of the American Civil War. In the Period of Tensions and Expansions (1880-1900), the crisis was the tensions caused by Sunday laws. And in the Period of Crises and Consolidations (1900-1915) identified as a crisis the administrative reorganization of the Seventh- day Adventist Church in the early 20th century.9

However, when dealing with the issue of crises and their influence on the development of the concept of shaking, it should be borne in mind that there were many other crises that affected Seventh- day Adventism in different ways. But the ones highlighted in this work were those that influenced the concept of shaking, considering its definition, so that the concept was not moved out of its true context, which would escape the scope and the aim of the research.10

It can be verified that in the Period of Preliminary Notions (1844-1850) the crisis was generated by the Great Disappointment of October 22, 1844, when Jesus did not return according to the expectations of the Millerite Adventists. In this period there were basic antecedents of the shaking before the use of the proper term, which served as preparation and introduction of the same in the eschatology contained in the writings of Ellen G. White.11

It was concluded that these notions contribute to exclude the idea of a closed door for the salvation where they appeared. The shaking appeared in most of the mentions with a present aspect, and the future aspect happened in a gradual way, corresponding to the introduction of the notion of proximity and not of the imminence of the return of Christ.12

There was in the Period of Basic Presentations (1850-1861) a crisis of spiritual coldness and the first dissent among Sabbatarian Adventists, and there appeared the first explicit mention of shaking. In it the shaking was approached as a reality already present, but with the explicit account of the vision of 1857, the future aspect and the great intensity of the same one were then emphasized.13

The implicit references to shaking at that time showed that the concept of sieving had the same objectives of shaking, presenting the first notions that these terms referred to the same event.14

Then, in the Period of Problems and Contributions (1861-1880), there was in its beginning an emphasis on the present aspect of the shaking. This happened due to the problems then faced by the White couple and the tension generated by the Civil War of the United States.15 During the period, the future and imminent aspects appeared mixed with the present aspect. With the expression "crowds as dried leaves" of 1876, the idea of an immeasurable amount of apostasy that will occur during the process was incorporated.16

Soon after, in the Period of Tensions and Expansions (1880-1900), the greatest number of mentions to the shaking occurred, appearing at least 54 times. The period was then subdivided into two phases. In the first most mentions describes the shaking as being imminent and of world reach. When the persecution due to the Sunday laws becomes weak, one can verify the appearance of a second phase, in which the shaking is predicted to happen regionally, specifically in Battle Creek.17

Finally we find that in the Period of Crises and Consolidations (1900-1915) the statements about shaking can also be subdivided into two distinct phases. In the first there is an emphasis on the present aspect during the climax crisis the administrative reorganization, which resulted in Kellogg's schism,18 a defender of pantheistic ideas, along with several renowned denominational leaders.19 In the second, the shaking began to have an emphasis on the future aspect, linked to the continuity of the mission.20

Therefore, in this part it is noted that the present, imminent, and future aspects of the shaking did not appear by chance. Most of the mentions followed the emphasis (present, imminent and future) of each period in which they were. However, there was an alternation between the aspects, not a simply linear sequence.

One can also verify that the mentions were influenced in some way by the peculiar crises of each period, thus there is a clear inter-relationship between them. But the appearance of all aspects in each period, both in major and less number of mentions to them, prevented the shaking from being placed outside the frame of its full and true aspect, as illustrated by the sifting,21 that is, which has already begun, is increasing in intensity until it reaches the great shaking that will occur in the final crisis.22

The Concept of Shaking

Another factor verified was that the shaking appeared in the writings of Ellen G. White, from her first vision, until practically the end of her ministry. Having the frame of the Great Controversy as a backdrop, this multiple and extensive occurrence can be interpreted as a fulfillment of the promise of the God of love, as Amos 3:7, “Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets”.23

With the frame of the Great Controversy as the backdrop, this multiple and extensive occurrence of the mentions of shaking in Ellen G. White's writings was interpreted as: (1) a demonstration of God's concern for His children;24 (2) a continuous warning aimed at preparing them for the reality of the crisis that was already happening and would increase in intensity;25 and (3) a clear and emphatic warning for the completion of the shaking process that will culminate with the polarization between those who will and those who will not remain with the remnant people,26 after the closing of the door of mercy at the conclusion of the pre-advent Divine investigative judgment.27 Thus, according to 1 Thessalonians 5: 4, 6: “But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief. […] So then, let us not be like others, who are asleep, but let us be awake and sober”.

Objectively, the concept of shaking in Ellen G. White's writings presents (1) the recurrence of the concept; (2) the scope; (3) the causes; and (4) the good news issued by this concept.

As to the recurrence, the mentions presented three different aspects regarding to the time of the shaking that they mention: (1) present; (2) imminent; and (3) future.

The present aspect was the one that most appeared in the mentions, having a notable absence in the Period of Tensions and Expansions (1880-1900), probably due to the emphasis on the imminent aspect that occurred because of the Sunday issues; as well as a significant presence in the Period of Crisis and Consolidations (1900-1915), caused by the impact of the administrative reorganization crisis of the early 20th century.

The imminent aspect appeared late in relation to the other aspects, and on a few occasions, until in the Period of Tensions and Expansions (1880-1900), it reappeared many times, possibly due to the climax of the crisis generated by the Sunday issues. As the tension subsided, the imminent appearance subsided but continued to appear sporadically.

The future aspect appeared in all periods, however, proportionately speaking, occurred in most of the mentions of the second phase (1906-1915) of the Period of Crises and Consolidations (1900-1915), probably following the thought of Ellen G. White of that the work of God effectuated by human beings was delayed for years.

With the confirmation of the recurrence of the different aspects that appeared in the mentions to the shaking (present, imminent and future), four proposals were suggested to help in the understanding of this reality:

  1. the coexistence between "already" and "not yet" in the concept of shaking, just as New Testament theology does;28

  2. the need for imminence in this concept, serving as a link that keeps the present and future aspect both united and separated;29

  3. the difference of perspective between the divine point of view and the human point of view with regard to eschatology, making the final shaking time "established from the divine perspective, but delayed from the human perspective";30 and

  4. the use of graphic images by the concept itself,31 in this case, the process of sifting as effectuated in biblical times, showing that the shaking has already begun, continues and increases in intensity until the great final shaking, where the straw will be separated from the grain, that is, the unbelievers separated from the faithful.32

The shaking embraced people individually or collectively. The individual shaking could be in two ways: (1) personal warnings for a shaking that would occur specifically for that person;33 and (2) personal warnings for a collective shaking that would involve the person.34

Collective shaking was mentioned in two ways: (1) for specific groups, when warnings for a shaking involving that group occurred in a given period of their existence (present, imminent or future),35 and (2) in general when there were warnings for a world shaking, involving all the people of the planet, in a certain period of its existence (present, imminent or future).36

As to the causes of shaking, 60 were mentioned. As for its presentation it can be positive or negative, without suggesting its permanence next to the causes. These causes, involving the various individuals, groups and situations mentioned, could be linked or grouped into six principles, which were also called causes: (1) truth; (2) religious persecution; (3) suffering; (4) rejection of the testimony of the True Witness; (5) false teachings; and (6) supernatural satanic deceptions.37

In addition, the references to the shaking gave us four messages of good news:

  1. at the end of the suffering inherent in the process (if it is allowed by the sinner), personal purification takes place, which leads to a growth in humility, obedience and sanctification;38

  2. the church is cleansed, with the wicked coming out from the midst of the faithful remnant, by their choice, and the children of God that are still scattered among the wicked coming out from among them and joining the faithful remnant;39

  3. the fulfillment of prophecy in the present, while the shaking is increasing in intensity;40 and

  4. hope, in the fulfillment of the divine purposes, which are leading mankind for the total and final eradication of sin and its consequences.41

Thus, the general analysis of the eschatological shaking in the writings of Ellen G. White leads to four ecclesiological implications.

The first of these is the objective identification of the remnant people of God in the final events, withdrawing from any group and applying to the Seventh-day Adventist Church.42

The second is a definite polarization between the remnant people, who accept the full sovereignty of God in their lives, deciding to love Him over all things and circumstances, keeping His law, especially the Sabbath commandment (Rev 12-14); and the wicked, who will choose the opposite in relation to God and His law.43

The third is the decisive performance of the process of shaking, in which the wicked go out by their choice, and the faithful remain, excluding the notion that the righteous will separate from the wicked who are in their midst, but the wicked will depart among them. In view of the panorama of the cosmic conflict between Christ and Satan, the claim of God's justice and character shows us that in the shaking God will recognize the choice that each person will make for himself, determining his eternal destiny.44

The fourth is the definite union of time, talents, and resources in the Seventh-day Adventist Church for the ultimate missionary work.45

Therefore, as this concept occurred in practically the full extent of his prophetic ministry (1844- 1915), so he as well has an importance for Adventist eschatology and ecclesiology. For Adventist eschatology, due to the fact this period will affect every human being and every Adventist in particular, leading each one to decide to move away from or join with Seventh-day Adventism. For Adventist ecclesiology, because the church, which will lose many of its members, will thus be purified, as well as receive many of those who were outside.

Conclusion

In summary, the concept of shaking, or sifting, occurred in the writings of Ellen G. White virtually throughout all her prophetic ministry (1844-1915). In this study it was considered within the framework of five basic periods, marked by a particular impacting crisis that played an important role to set the background that prompted the quotations.

The eschatological shaking is a period that will occur prior to the second coming, terminating with the end of the Investigative Judgment in the Heavenly Sanctuary (close of probation), encompassing both individuals and groups. These are the causes: (1) rejection of the truth; (2) religious persecution; (3) suffering; (4) rejection of the testimony of the True Witness; (5) false teachings; and (6) the supernatural satanic deceptions.

While many from among God's people will leave their position and unite with the wicked, many others will abandon the ranks of the wicked and unite with the faithful remnant, resulting in a polarization regarding the commandments and God's remnant people. The shaking is a process with a present aspect: it has already started and is increasing in intensity; a pending aspect: the greater and final shaking is about to happen; and a future aspect: the great and decisive shaking will still occur.

The Bible references mentioned in this article are from New International Version (NIV).

  1. Ellen Gould Harmon married with James White on August 30, 1846. From that on, she was called Ellen Gould White. See: Arthur L. White, Ellen G. White, 6 vols. (Hagerstown, MD: Review and Herald, 1981-1986), 1:112. See also: LeRoy E. Froom, The Prophetic Faith of Our Fathers, 4 vols. (Washington, DC: Review and Herald, 1946-1954), 4:955-960.

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  2. See more details in http://ellenwhite.org/content/file/ellen-white-most-translated-christian-author-america#document.

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  3. General Conference of the Seventh-day Adventist Church, Seventh-day Adventist Church Manual (Silver Spring, MD: Review and Herald, 2016).

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  4. To have an overall idea about the notes, see Ellen G. White, Last Day Events (Nampa, ID: Pacific Press, 2002), especially chapter 12 entitled “The Shaking”.

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  5. Heraldo Vander Lopes, “La Purificación del Remanente Escatológico em los Escritos de Elena G. de White” (Th.D. Thesis, Universidad Peruana Unión, Lima, 2013) and published with the title: A Sacudidura nos Escritos de Ellen G. White (Benevides, PA: Shaking, 2015). The advisor was Dr. Alberto Ronald Timm, from White Estate.

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  6. The crisis of the Great Disappointment (October 22, 1844) marked the Period of Preliminary Notions (1844-1850) and some declarations about shaking related to crisis can be seen in: (1) Ellen G. Harmon, “Letter from Sister Harmon. Portland, Me., Dec. 20, 1845”, The Day-Star, January 24, 1846, 31-32; idem, “To The Little Remnant Scattered Abroad”, Broadside 1, April 6, 1846; idem, “To the Remnant Scattered Abroad”, Review and Herald, July 21, 1851, 2-3. (2) Idem, “Letter from Sister Harmon. Falmouth Mass., Feb., 15, 1846”, The Day-Star, March 14, 1846, 7. (3) Idem, “A Vision”. The description of that vision appeared for the first time in a letter to Joseph Bates, April 7, 1847. Also published in: James White, ed., A Word to the Little Flock, 18-20. (4) Ellen G. White, “To those who are receiving the seal of the living God.” Broadside 2, January 2, 1849. (5) E. G. White, “To the ‘Little Flock’”, 71-72. (6) E. G. White, “Dear Brethren and Sisters”, The Present Truth, August 1, 1849, 21-24; 31-32. (7) E. G. White, “To those who are receiving the seal of the living God”. (8) E. G. White, A Sketch of the Christian Experience and Views, 23-24. In that text, “shaking” doesn't mean the eschatological sifting which will be of after words mentioned in Ellen G. White's writings.
    The crisis of spiritual coldness and first dissident marked the Period of Basic Presentations (1850-1861) and some of declarations about shaking related to that crisis can be seen in (1) Ellen G. White, “To the ‘Little Flock’, The Present Truth”, April 1, 1850, 71-72. (2) Idem, “Brother and Sister Howland”. Some extracts are in: idem, Manuscript Releases, 10:21. See also: idem, Spiritual Gifts, 2:201. The letter is mentioned in a Testimony written by her about her change to Michigan in: idem, Life Sketches of James White and Ellen G. White, 316. (3) “[Diary, April 1 to June 30, 1859]”. The other parts of the same are mentioned in A. L. White, Ellen G. White, 1:405.
    The crisis of American Civil War marked the Period of Problems and Contributions (1861-1880) and some declarations about the present shaking related to the crisis can be seen in: (1) “Dear Sister Lucinda”. Extracts of that letter were published in: A. L. White, Ellen G. White, 1:441. (2) Ellen G. White, “Regarding the Civil War”. published in: idem, Manuscript Releases, 7:111-112. (3) E. G. White, Testimonies to the Church, 1:251. (4) E. G. White, “Testimony to the Church”, Review and Herald, November 26, 1861, 205-206. (5) E. G. White, Testimonies to the Church, 1:355-368. (6) E. G. White, “Communications to Elder M. Hull”, Review and Herald, January 19, 1864, 62-63. (7) E. G. White, Testimony to the Church at Battle Creek (Battle Creek, MI: Seventh-day Adventist Publishing Association, 1872), 22. Also published in: idem, Testimonies to the Church, 3:191.
    The crisis of Sunday issues marked the Period of Tensions and Expansions (1880-1900) and some declarations about shaking related to crisis can be seen in: (1) Ellen G. White, “Elder D. M. Canright Dear Brother”, Letter 1, October 15, 1880; published in: idem, Selected Messages, 2:162. (2) E. G. White, “The Testimonies Rejected”, in Testimony for the Church at Battle Creek (Oakland, CA: Pacific Press, 1882), 41-66. Also published in: idem, Testimonies to the Church, 5:72, 76, 80-82. (3) Idem, Testimonies to the Church, 5:136. (4) Idem, “Notes of Travel”, Review and Herald, November 6, 1883, 689-690. (5) Idem, “Dear Brethren”; published in: idem, Selected Messages, 3:415. (6) Idem, The Spirit of Prophecy, 4 vols. (Battle Creek, MI: Seventh-day Adventist Publishing Association, 1870-1884), 4:426. Also published in: idem, The Great Controversy between Christ and Satan during the christian dispensation, 608; idem, The Great Controversy between Christ and Satan, 608. (7) Idem, The Spirit of Prophecy, 4:443-444. Then published in: idem, The Great Controversy between Christ and Satan, 625; (8) Idem, “Faith the Christian’s Victory”, Signs of the Times, May 22, 1884, 305-306. (9) Idem, “G. I. Butler and S. N. Haskell”, Letter 55, December 8, 1886; published in: idem, Manuscript Releases, 12:323. (10) Idem, Historical Sketches of the Foreign Missions of the Seventh-day Adventists (Basel, Switzerland: Imprimerie Polyglotte, 1886), 215. (11) Idem, “Preparation for the Judgment”, in Sermons and Talks, 2 vols. (Silver Spring, MD: Ellen G. White Estate, 1990, 1994), 1:25. (12) Idem, “Christian integrity in the Ministry”, Manuscript 15, 1886; published in: idem, Manuscript Releases, 11:82-91. (13) Idem, “Our Present Duty and the Coming Crisis”, Review and Herald, January 11, 1887, 17-18. (14) Idem, “Dr. J. H. Kellogg”, Letter 46, April 22, 1887; mentioned in: idem, Last Day Events, 173. Ellen G. White, “The Sin of Licentiousness”, Review and Herald, May 24, 1887, 321-322. (15) Idem, “Religious Liberty”, Manuscript 18, 1888; Published in: idem, Sermons and Talks (Silver Spring, MD: Ellen White Estate, 1990), 1:78-92. See also: idem, “An Address in Regard to the Sunday Movement”, Review and Herald − Extra, December 24, 1889, 2-3. (16) Idem, The Great Controversy between Christ and Satan, 464. (17) Idem, “Testimonies on the Case of Elder E. P. Daniels”, 41-66. (18) Idem, “The Work of the Minister”, Review and Herald, September 11, 1888, 577-578. (19) Idem, “‘Go Work Today in My Vineyard’”, Review and Herald, April 9, 1889, 225-226 (20) Idem, Testimonies to the Church, 5:707.
    The crisis of administrative reorganization marked the period of crisis and consolidations (1900-1915) and some declarations about shaking related to the crisis can be seen in: (1) Ellen G. White, “A. G. Daniells”, published in: idem, Manuscript Releases, 21:346. (2) Idem, “An Appeal for the Canvassing Work”, 49-50. See also: idem, Manual for Canvassers, 66-72; idem, Testimonies to the Church, 6:329-333. (3) Idem, "A Message For To-Day", Review and Herald, June 18, 1901, 387-388. (4) Idem, “Dr. David Paulson”; published in: idem, Manuscript Releases, 10:4-6. (5) Idem, Battle Creek Letters, 58. (6) Idem, Manuscript Releases, 18:177. (7) Idem, “Medical Missionary Work in Southern California”; published in: idem, Manuscript Releases, 10:248-252. (8) Idem, Manual for Canvassers, 74. (9) Idem, "Lessons from the Sending Out of the Spies", The General Conference Bulletin, March 30, 1903, 7-11. (10) Idem, “P. T. Magan”; published in: idem, “Be Strong, and of Good Courage”, 305. (11) Idem, The Kress Collection, 5. (12) Idem, "A View of the Conflict", Review and Herald, November 26, 1903, 8-9. (13) Idem, Testimonies for Physicians and Ministers; idem, Testimonies to the Church, 8:9-335. There are quotes about “alpha” and “omega” of heresies. (14) Idem, “Elder I. H. Evans”; published in: idem, Manuscript Releases, 21:427. (15) Idem, “Elder and Mrs. S. N. Haskell”; published in: idem, “Words of Warning”, 193-194. (16) Idem, “Brother and Sister Farnsworth”; published in: idem, Manuscript Releases, 21:436. (17) Idem, “To H. Miller”, in The Ellen G. White 1888 Materials (Washington, DC: Ellen White Estate, 1987), 330-335. (18) Idem, “John Fulton”, letter 10, January 2, 1890; published in: idem, Manuscript Releases, 1:374-382. (19) Idem, “Brother Edwin Jones”, Letter 15a, May 19, 1890; published in: idem, “The Teaching of Extreme Views”, in Notebook Leaflets from the Elmshaven Library (Payson, AZ: Leaves-Of- Autumn Books, 1945), 1:109-112. (20) Idem, “Brother and Sister Garmire”, Letter 12, August 12, 1890; published in: idem, Manuscript Releases, 10:311. (21) Idem, “Our Present Dangers”, General Conference Daily Bulletin, April 13, 1891, 257. (22) Ellen G. White, “Elder O. A. Olsen”, Letter 23, September 20, 1892; published in: idem, Manuscript Releases, 5:9-14. (23) Idem, “The Perils of the Last Days”, Review and Herald, March 16, 1897, 722-723. (24) Idem, “Words to the Young”, The Youth's instructor, February 2, 1893, cover page. (25) Ellen G. White, “Search the Scriptures”, Manuscript 11, 1893; published in: “Search the Scriptures”, in Sermons and Talks (Silver Spring, MD: Ellen White Estate, 1994), 2:99-102. (26) Idem, “Recount God’s Dealings”, Review and Herald, March 19, 1895, 177-178.

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  7. See, for example: Schwarz e Greenleaf, Light Bearers, 607-626.

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  8. See for example: (1) Ellen G. Harmon, “Letter from Sister Harmon. Portland, Me., Dec. 20, 1845”, The Day-Star, January 24, 1846, 31-32; idem, “To The Little Remnant Scattered Abroad”, Broadside 1, April 6, 1846; Ellen G. White, “To the Remnant Scattered Abroad”, Review and Herald, July 21, 1851, 2-3. (5) Ellen G. White, “A. G. Daniells”, Letter 131, October 14, 1900; published in: idem, Manuscript Releases, 21:346.

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  9. Lopes, 23.

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  10. See, for example: Luiz Nunes, Crises na Igreja Apostólica e na Igreja Adventista do Sétimo Dia − Análise Comparativa e Implicações Missiológicas (Engenheiro Coelho, SP: Imprensa Universitária Adventista, 1999), 55-119.

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  11. For a deeper study of millerism fragmentation after the disappointment of 1844, see: David T. Arthur, “‘Come Out of Babylon’: A Study of Millerite Separatism and Denominationalism, 1840-1865” (Ph.D. Thesis, University of Rochester, 1970), 84- 379; George R. Knight, Millennial Fever and the End of the World (Boise, ID: Pacific Press, 1993), 217-325.

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  12. Ellen G. Harmon, “Letter from Sister Harmon. Falmouth Mass., Feb., 15, 1846”, The Day-Star, March 14, 1846, 7; E. G. White, “To the Remnant Scattered Abroad”, 2-3. See also in Harmon, “To The Little Remnant Scattered Abroad”.

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  13. E. G. White, "The Future", Review and Herald, December 31, 1857, 59. In 1858 was published with the title “The Shaking” in: idem, Spiritual Gifts, 1:183-188.

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  14. E. G. White, Spiritual Gifts, 2:277-294. See also: idem, “Brother and Sister Howland”, Letter 2a, January 24, 1856; extracts of the same are in idem, Manuscript Releases, 10:21. See also: idem, Spiritual Gifts, 2:201.

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  15. See a favorable opinion about the participation from an Adventist apologist: Joseph Clarke, “The War! The War!”, Review and Herald, September 23, 1862, 134. As examples of pacifism: Henry E. Carver, “The War”, Review and Herald, October 21, 1862, 166-167. Tiago's answer to Henry Carver is in: ED [James White], “Letter to Brother Carver”, Review and Herald, October 21, 1862. Other opinion in: J. M. Aldrich, “The War”, Review and Herald, December 23, 1862, 30.

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  16. E. G. White, Testimonies to the Church, 4:89.

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  17. See, for example: E. G. White, “Elder D. M. Canright Dear Brother”, Letter 1, October 15, 1880. Idem, “The Testimonies Rejected”, in Testimony for the Church at Battle Creek (Oakland, CA: Pacific Press, 1882), 41-66. Idem, Testimonies to the Church, 5:136-137.

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  18. Richard W. Schwarz e Floyd Greenleaf, Light Bearers. A History of the Seventh-day Adventist Church (Nampa, ID: Pacific Press, 2000), 265-271.

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  19. E. G. White, “J. H. Kellogg in Need of Conversion; God's Law the Standard of Righteousness”, Manuscript 5, 1904; published in: idem, Manuscript Releases, 13:379.

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  20. E. G. White, The Acts of the Apostles (Mountain View, CA: Pacific Press, 1911), 431-432. See also: idem, “Paul Appeals to Caesar”, Review and Herald, November 9, 1911, 3-4.

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  21. The description of the process as it occurred in biblical times can be studied with more details in: Henri Daniel-Rops, Daily Life in the Time of Jesus (New York: New American Library, 1964), 151-154; James M. Freeman, Manners and Customs of the Bible (New Kensington, PA: Whitaker House, 1996), 264-265, 321; Ralph Gower e Fred Wight, The New Manners and Customs of Bible Times (Chicago: Moody Press, 1987), 87-101; Victor H. Matthews, Manners and Customs in the Bible (Peabody, MA: Hendrickson, 1991), 50-56; James I. Packer, Merrill C. Tenney e William White Jr., Bible Times in Daily Life (Deerfield, FL: Vida, 1990), 103; Fred Hartley Wight, Manners and Customs of Bible Lands (Chicago, IL: Moody Press, 1953), 181-186.

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  22. Carl F. Keil, “Amos”, in: Biblical Commentary on the Old Testament − The Twelve Memory Prophets, eds. Carl F. Keil e Franz Delitzsch, 2 vols. (Grand Rapids, MI: Eerdmans, 1965), 1:328.

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  23. Since the first vision on December 1844 till the year of her death we have notes of shaking in her writings.

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  24. E. G. White, Testimonies to the Church, 1:179-184.

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  25. See, for example, E. G. White, Early Writings, 50.

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  26. See, for example, E. G. White, Selected Messages, 2:380.

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  27. Lopes, 121.

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  28. To have an idea of the paradoxical reality of “already” and the “not yet ” in the NT theology in different perspectives as eschatology, anthropology, ecclesiology etc., see: Oscar Cullmann, Imortalidade da Alma ou Ressurreição dos Mortos? O Testemunho do Novo Testamento (Artur Nogueira, SP: Centro de Estudos Evangélicos, 2002), 30-31; idem, Salvation in History (New York,: Harper & Row, 1967), 32, 172-185; Gulley, Christ is Coming!, 104-105, 278-279; Antony A. Hoekema, A Bíblia e o Futuro (São Paulo, SP: Cultura Cristã, 1995), 68-75; George E. Ladd, Teologia do Novo Testamento, 2ª ed. (Rio de Janeiro, RJ: JUERP, 1986), 55- 66, 181-196; Roberto Pereyra, “Escatologia do Novo Testamento: características e implicações”, em O Futuro – a visão adventista dos últimos acontecimentos, eds. Alberto R. Timm, Amin A. Rodor e Vanderlei Dorneles (Engenheiro Coelho, SP: Unaspress, 2004), 105-115; John Stott, A Cruz de Cristo (Miami, FL: Vida, 1991), 215-217.

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  29. Hoekema, 112-121; Ladd, 193-196.

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  30. Ralph E. Neall, “The Nearness and the Delay of the Parousia in the Writings of Ellen G. White” (Ph. D. Thesis, Andrews University, 1982). See also: idem, How Long, O Lord; idem, “The Advent Near”, Ministry, February 1983, 20-23.

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  31. Joachim Jeremias, As Parábolas de Jesus (São Paulo, SP: Paulus, 1986), 7-15; Ladd, 87-90.

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  32. See, for example, the relationship between the Letter 2a, 1856 and Spiritual Gifts, 2:284, where the objective of sifting and the objective of shaking were to purify the church: E. G. White, “Brother and Sister Howland”. Extracts of the same are in: idem, Manuscript Releases, 10:21. See also: idem, Spiritual Gifts, 2:201. See also: idem, Life Sketches of James White and Ellen G. White, 316.
    However, the first time the sifting was used as a synonym for shaking, because one of the results of the "sifting" is that some will be "shaken out", it is in: idem, Testimonies to the Church, 1:251. Another example of shaking and sifting in the same text, interchangeably, can be seen in: idem, "Communications to Elder M. Hull," Review and Herald, January 19, 1864, 62-63.
    The sifting can also be seen, for example, in (1) Idem, Testimony to the Church at Battle Creek, 22. Also published in: idem, Testimonies to the Church, 3:191. (2) Idem, Testimonies to the Church, 4:51. (3) The complete letter was published in: idem, Manuscript Releases, 12:318-328. The note is in page 324. See also: idem, Selected Messages, 2:380. (4) Idem, "Our Present Duty and the Coming Crisis", Review and Herald, January 11, 1887, 17-18. (5) Idem, “Dr. J. H. Kellogg”. Mentioned in: idem, Last Day Events, 173. (6) Idem, Testimonies to the Church, 5:707. (7) Idem, “Need of Divine Power and Wisdom”, 13. (8) Idem, "Recount God's Dealings", Review and Herald, March 19, 1895, 177-178. (9) Idem, "'No Other Gods Before Me'", Bible Echo, January 14, 1901, 34-35. See also: idem, "'No Other Gods Before Me'", Review and Herald, May 14, 1901, 305-306.

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  33. See, for example, the case of E. P. Daniels: E. G. White, “Testimonies on the Case of Elder E. P. Daniels”, 43.

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  34. See, for example, the case of John Fulton: E. G. White, “John Fulton”, Letter 10, January 2, 1890; published in: idem, Manuscript Releases, 1:374-382.

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  35. See, for example, the case of the adventists in Battle Creek, United States: E. G. White, “Revelation”, Manuscript 15, 1896; published in: idem, Manuscript Releases, 13:59-63.

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  36. See, for example: E. G. White, “Brother and Sister Starr”, Manuscript Releases, 18:177. See also: idem, “Dear Brethren”; published in: idem, Selected Messages, 3:415.

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  37. Causes that, as presented, can be considered positive: (1) The truth about the advent and heavenly sanctuary; (2) The sabbath sanctification; (3) the direct testimony of the True Witness to the Laodicean church; (4) the Testimonies of Prophetic Guidance contained in the writings of Ellen G. White; (5) the message of justification by faith; (6) the grace, love, and mercy of God; (7) the Fundamental Truths of Adventism; (8) the doctrine of the sanctuary; (9) health reform; (10) the message of temperance; (11) the Adventist message; (12) the Law of God; (13) the biblical truth contained in the books of the canvassing; (14) union and love; (15) humility; (16) eschatological sealing.
    Causes that, as presented, can be considered negative: (1) the great persecution that the children of God will suffer near the end, because they sanctify the Biblical Sabbath; (2) spiritualism; (3) the false ministers of the gospel who will be used by the enemy; (4) trials and sufferings; (5) indifference and superficiality in spiritual matters; (6) selfishness, unnecessary expenditure, attachment to material goods, and excessive profit; (7) the dissident; (8) neglect and indolence in the work of God; (9) pride and spiritual lethargy; (10) worldliness and love of fashion; (11) opposition and murmuring and rebellion against God's chosen leaders; (12) the American Civil War; (13) irresponsibility and frivolity within the work in the administrative office of the Church; (14) doubts cherished and nurtured; (15) direct diabolic activity to harm and destroy; (16) apostasy and abandonment of the Adventist faith; (17) false teachers, false doctrines and false theories; (18) the imposition of Sunday laws; (19) betrayal by former brethren of faith; (20) supernatural, visual and audible satanic deceptions in the form of signs and miracles; (21) generalized iniquity and lack of love; (22) impurity and sexual immorality; (23) the devils spirits pretending to be the Holy Spirit; (24) the lie, the hypocrisy, and the incoherence between preaching and practice; (25) the fantastical and sensationalistic prophetic interpretations; (26) false prophetic visions; (27) fanaticism and formalism; (28) catastrophes; (29) the teaching of popular churches about "failures" in the Bible and with the workers of God; (30) authoritarianism and unbelief on the part of church leaders; (31) the divisions; (32) involvement in politics; (33) dishonesty, exploitation and jealousy between brothers and workers; (34) Slander and falsehood against the servants of God; (35) dissension and disunity involving Adventist ministers and workers; (36) music, coupled with drums, dance and strange doctrines; (37) the attitudes of the people against the people; (38) trust in human beings; (39) the destroying divine judgments; (40) the mark of the beast; (41) the alpha and the omega of apostasy; (42) the error mixed with the truth; (43) the tumultuous times of conflict with the forces of evil; (44) harsh attitudes on the part of the parents.

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  38. See, for example: E. G. White, Manuscript Releases, 7:111-112.

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  39. See, for example: (1) E. G. White, Testimonies to the Church, 1:99. (2) Ibid., 4:89. (3) Ibid., 5:72, 76, 80-82. (4) Idem, "Our Present Duty and the Coming Crisis", Review and Herald, January 11, 1887, 17-18. (5) Idem, Last Day Events, 173. (6) Idem, "The Sin of Licentiousness", Review and Herald, May 24, 1887, 321-322. (7) Selected Messages, 2:380.

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  40. See, for example: Alberto R. Timm “Estaria a internet preparando o caminho para os últimos acontecimentos?”, Revista do Ancião, October-December 2003, 33. See also: José Carlos Ramos, “O ômega da apostasia: à imagem e semelhança do alfa”, Parousia, Ano 5, nº 1 (2006): 119-148.
    To have and idea of some thoughts from dissidents about the doctrine of Trinity in Brazil, see the references and refutations in Parousia: Jerry Moon, “O Debate Adventista sobre a Trindade”, Parousia, Ano 4, nº 2 (2005): 19-30; Jerry Moon e outros, “A Trindade nos Escritos de Ellen G. White”, Parousia, Ano 5, nº 1 (2006); Gerhard Pfandl, “A Trindade nas Escrituras”, Parousia, Ano 4, nº 2 (2005): 7-18; Alberto R. Timm, “Resenha Crítica do livro ‘Eu e o Pai Somos Um’”, Parousia, Ano 4, nº 2 (2005): 69-80.

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  41. E. G. White, Testimonies to the Church, 1:432. See also: idem, "Faith the Christian's Victory", Signs of the Times, May 22, 1884, 305-306.

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  42. E. G. White, Selected Messages, 2:397.

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  43. E. G. White, “A Vision”. The description of this vision appeared of the first time in: Letter to Joseph Bates, April 7, 1847. Also published in: J. White, ed., A Word to the Little Flock, 18-20.

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  44. E. G. White, “Testimony to the Church”, Review and Herald, November 26, 1861, 205-206.

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  45. E. G. White, Testimonies to the Church, 6:332.

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