By Francis M. Wilcox [F. M. Wilcox was editor of the Review and Herald and might be considered a "church statesman." He was one of the five men appointed by Ellen White as trustees to care for her writings.] As we consider the subject of spiritual gifts and their manifestation in the Church, the question naturally arises, should faith in this doctrine be made a test of church fellowship?
Those seeking membership in the Church should be carefully instructed in all the truths of the gospel. They should know, first of all, that christ is their saviour and that their sins have been washed away in the blood shed on calvary. They should be taught that the test of faith and love is found in obedience to the divine requirements, but that the law of God can be expressed in the life only as it is written in the heart by the operation of the spirit in the new covenant relationship. They should be instructed in the evidences of Christ's soon coming, and in the prophecies pointing out last-day world conditions and the special work to be done in the preparation of a people to stand in the day of the Lord.
Candidates for church membership should be taught to realize that they are not their own, but Christ's, and therefore they should honor him in their bodies, his temples, by wearing proper attire, and providing such food and drink as make for strength and not for drunkenness; and that their lives and property should be placed upon the altar of sacrificial service for others as the spirit shall indicate. They should be instructed in church organization and polity, in the historical development of this movement, in the doctrine of spiritual gifts, and especially the gift of the spirit of prophecy, which heaven has used so largely in fostering the work of this movement. Particularly should they be taught that these gifts answer to the word of prophecy in their manifestation in the Remnant Church.
Inasmuch as the labors of Mrs. E. G. White have entered so largely into the development of the second advent movement, candidates for church membership should be made acquainted with the divine ministry to which she was called, and the influence of her labors and writings through the years. Opportunity should be afforded them to read her published books. When this instruction has been given candidates, but little question ever will be raised as to faith in the doctrine of spiritual gifts being made a test of Church Fellowship.
If, as the result of this investigation, the one contemplating church membership arrives at settled convictions in opposition to this doctrine, he naturally will not wish to unite his interests with a church that holds it as a part of its religious faith. In any event he should be encouraged to wait until he has had time and opportunity for more mature study of the question.
If, on the other hand, while in full sympathy with his adventist brethren regarding their faith and objectives and their church polity and organization, he still feels doubts over the doctrine of spiritual gifts and their exercise in the Church, but has no opposition to the fullest and freest exercise of faith in these gifts on the part of his brethren, and to the free use of the instruction which has come to the Church from the gift of prophecy, he need not necessarily be excluded from church membership.
Elder J. N. Andrews records the attitude of the Church on this matter in these words:
In the reception of members into our churches, we desire on this subject to know two things: (1) that they believe the Bible doctrine of spiritual gifts; (2) that they will candidly acquaint themselves with the visions of Sister White, which have ever held so prominent place in this work. We believe that every person standing thus and carrying out this purpose will be guided in the way of truth and righteousness. And those who occupy the ground are never denied all the time they desire to decide in this matter.--The Review and Herald, February 15, 1870.
Spiritual Gift and Church Membership
[Under this subheading wilcox draws in the E. G. White statements on the point written in 1862 and quoted in chapter 2 of this volume, pages 25-27, closing with the following E. G. White counsel.]
Some of our brethren have had long experience in the truth, and have for years been acquainted with me and with the influence of the visions. They have tested the truthfulness of these testimonies, and asserted their belief in them. They have felt the powerful influence of the spirit of God resting upon them to witness to the truthfulness of the visions. If such, when reproved through vision, rise up against them, and work secretly to injure our influence, they should be faithfully dealt with, for their influence is endangering those who lack experience.--Testimonies for the Church, 1:382, 383.
The Testimony of Early Leaders
In full harmony with the above are statements made by leading workers through the years, of which we give two here. James White testifies:
They [Seventh-day Adventists] believe in the perpetuity of spiritual gifts. They believe that the spirit of prophecy has rested upon Mrs. White, and that she is called to do a special work at this time, among this people. They do not, however, make a belief in this work a test of Christian fellowship. But, after men and women have had evidence that the work is of God, and then join hands with those who fight against it, our people claim the right to separate from such, that they may enjoy their sentiments in peace and quiet.--The Review and Herald, June 13, 1871.
On this point, Elder J. N. Andrews writes:
We therefore do not test the world in any manner by these gifts. Nor do we, in our intercourse with other religious bodies who are striving to walk in the fear of God, in any way make these a test of Christian character. Upon none of these persons do we urge these manifestations of the spirit of God, nor test them by their teaching.
There is such a thing, however, as men having in the providence of God an opportunity to become acquainted with the special work of the spirit of God, so that they shall acknowledge that their light is clear, convincing, and satisfactory. To such persons, we consider the gifts of the spirit ...clearly a test. Not only has God spoken, but they have had opportunity to ascertain that fact, and to know it for themselves. In all such cases, spiritual gifts are manifestly a test that cannot be disregarded except at the peril of eternal ruin.--Ibid., February 15, 1870
Disfellowshiping Members
Should the Church disfellowship one who does not have faith in the work of Mrs. E. G. White?
This question is closely related to the preceding one, and the same principle applies. In the practice of the Church it has not been customary to disfellowship one because he did not recognize the doctrine of spiritual gifts in the Church, particularly the gift of prophecy as represented in the work of Mrs. White. However, if one should develop unbelief, and begin to oppose the position held by the Church on the subject of spiritual gifts, the Church has considered it necessary to labor for such members the same as they would in the cases of those who opposed any other doctrine held by the Church. They have justly become subjects for labor, not because of their lack of faith in the spirit of prophecy, but because of their spirit of opposition to a cherished faith held by the Church.