piscussen | Apocrypha, 2 Esdras, Ellen G. White, Millertes, inspitation, canonical scripture Adventism’s Hidden Book: A Brief History of the Apocrypha | By MATTHEW J. KORPMAN ee gee cracne feces any are undoubtedly aware of the fact that the early Christians, during periods of persecution, utilized code language and symbols to identify themselves to another. For example, one Christian might draw part of a fish with his foot and, if the other completed the symbol, the two knew they were of the same faith. Yet how many Seventh-day Adventists are aware that some early Adven- tists had their own similar secret codes? Moreover, how many realize that the way to identify who was Adventist in those days was to complete a quotation of scripture, cone which is no longer included in Adventist Bibles today? According to an account by J. N. Loughborough, in the 56 | SPECTRUM VOLUME 46 ISSUE 1m 2018 1611 printing of the King James Bible featuring the Apocrypha earliest days of Adventisn when he was traveling with a certain Elder Cornell, his companion spotted a man and exclaimed, “Iam going to ask that man the question that it says in the Apocrypha of the Old Testament shall be asked of the people.”' The question spoken of was a quo- tation from the Apocryphal work of 2 Esdras (5:11) and, according to Loughborough, the stranger answered back with the answer that Esdras says the people should give back, confirming that the two were Advent believers, This odd story illustrates how well studied and important the books of the Apocrypha, a collection of seven works and additional material included in the middle of the King James Bible, were for early Adventist believers.On no less than thirty occasions, Adventists (including some such as James White and J. N. Andrews), between the years 1845 and 1912, espoused the explicit belief or, at the very least, the implication, that the Apocryphal book of 2 Esdras was inspired scripture (to say nothing of the other works included in that collection). Adventist missionaries such as D. T. Bordeau, who traveled through Italy, saw the outbreaks of diseases overseas as fulfillment of Esdras prophesies and saw those prophesies in Esdras as, being linked with Ellen White's own testimonies for the Adventist faith Study Bibles that contained the Apocry: pha were given to Adventists at camp meetings. Adventist pioneers such as J. H. Waggoner would expound on the prophetic interpretation of the visions contained within 2 Esdras in the pages of early Adventist periodicals. However, by the beginning of the 1920s, almost all memory of this issue had disappeared from Adventist rec- ollection and a new alliance with the rising forms of Fun damentalism and Evangelicalism buried whatever might, have risen again. One might think that exploring what constitutes canonical seripture for Adventism would have received more attention, but it has been written about by only two Adventist scholars, In the 1980s, Ronald Grey bill awas the first scholar to publish a historical review of Adventism and its relation to the Apocryphal writings In 2002, Dennis Fortin wrote about Ellen White's use of the Apocrypha for the Adventist Review.’ With the recent digitization of the denomination’ pe- riodicals? national newspapers, and popular nineteenth-century publications, one can now more easily explore the development and disappearance of the Apoc- rypha within the Millerite and Adventist movements. This arti cle will expand on the work done by Graybill 1842-1849: The Push The history of Adventism's Millerite relationship with the Apocry phal writings began long before any denomination formed with that name, beginning in its early Millerite roots, The first promul. gation of the Apocrypha appears to have begun in 1842 when Thomas F. Barry, a Millerite lecturer in New Hamp shire, promoted the idea that the work of 2 Fsdras® con tained a prophecy in its eleventh and twelfth chapters which confirmed William Millers arguments for the soon return of Christ in the coming year. In that ancient Jewish prophecy, alleged to have been written by the biblical Ezra’ Barry argued that America's final presidents were predicted in the imagery of the vision’s giant eagle rising cout of the sea. He shared his views with other Millerites, garnering attention from certain newspapers which took to mock- ing the strange idea. “The force of folly can no further 20,” wrote one, noting with disdain that “the Millerites are every day finding out some new mystery."* Barry is known to have continued to spread his ideas well into 1843," Yet, while Barry's interpretation did not immedi ately galvanize all of the Millerites, some ministers took note, One newspaper, previously unknown to Adventist historians, reports that some Millerite preachers began to spread Barry's basic premise alongside William Millers ar: guments and charts, proposing that although “the books of Esdras were called apocryphal... they were just as good as any other book in the whole Bible."" Two of these ministers, E. R, Pinney and O. R. Fassett, saw the work as authentically inspired scripture and presented on the subject in the faith-defining year of 1844, in New York, to a good reception from their fellow Headpiece to 2 Esdras from the Bowyer Bible, featuring an eagle with three heads rising out of the sea and empowered to “reign upon earth’ WWW.SPECTRUMMAGAZINE.ORG M ADVENTIST HISTORY 37‘Tailpiece to 2 Ecdras from the Bowyer Bible. A dove is represented as descending in glory above a ‘sheep bound for sacrifice, Millerites. One of those most impressed was Joseph Marsh, the editor of the local Millerite paper, The Voice of Truth, which published their views for a larger audience, The response to the articles revealed that many Millerites were ‘open to accepting more books as_ inspired scripture, even if not everyone agreed upon the interpretation proposed by Barry and the others Most notably, Millerite prophets, such as William Foy, arose around this time, claiming visions from God. It is remarkable that so much. of the content of Foy’s first two visions, as re- corded in his published pamphlet, seems to be derived from the Apocryphal work of 2 Esdras (though not with credit). Foy not only utilized 2 Esdras as a resource but described the same vision that the pseudepigraphic work had. In so doing, he implicitly confirmed its inspiration." After the Great Disappointment passed and Pinney and Fassetts interpretation failed to come true in April of 1845, rather than giv. ing up on the inspiration of the work, other 58| SPECTRUM VOLUME 46 ISSUE 1 m 2018 Millerites proposed new inter- pretations, such as D. B. Gibbs, who proposed that the prophecy spoke of America’s founding, not its final end. It is important to note that throughout this chaotic time period (and before), a young Ellen Harmon was aware of all of these developments, Not only had she been personally exposed to Foy’s depictions of 2 Esdras’ visions (and later cherished his written volume of them), but she too would come to have a similar vision, echoing the same chapter in Esdras, Published in The Day- Star, her first vision, like Foy's, though not explicitly mentioning the Apoctyphal work, neverthe- less provided it with validity by seemingly confirming ies authen: ticity through vision. When re-published in a pam: phlet by James White, titled A Word tothe Lite Flock, “scriptural” footnotes were provided for her vision in which six of the eight or so ref: erences to 2 Esdras were noted, along with a quotation she had used from a different Apoc: ryphal work, the Wisdom of Solomon. By this time, the Millerite remnant seems to have be- come increasingly more open to the idea of a larger understanding af the canon For example, in the same pamphlet that reprints the visions, articles by James White and Joseph Bates each utilize the Apocryphal works as equal to oth. er canonical scripture. Bates, like others, had been an avid reader of the Voice of Truth publi cation and had most certainly read Pinney and Fassett’s argument for the validity of 2 Esdras. He was a vocal proponent of its inspiration. In 1849, for example, he specifically affirmed that 2 Esdras has “very important truths for those that keep God's laws and commandments.” He remarked that the work would “probably ben- efit no others." By the end of 1849, early Adventists were2 coming closer to embracing a new and enlarged canon that accepted all of the works within the binding of their Bibles. A report by several believers in Maine recorded that the newly married Ellen White had supernaturally perceived that their family Bible was missing the Apocrypha, prompting the visionary young woman to launch into an extended discussion about the subject (the details of which were unfortunately not recorded). Similarly, a previously unreleased vision of Mrs, White's was finally made public in 2014, unsurprisingly without much publicity." In the transcript recorded by eye. witnesses and friends, Mrs. White was described as carrying a Bible in hher hand, declaring that all of the Apocryphal writings, and not merely one or a select few, were “thy word” or “the Word of God.” She likewise states that recent attempts in her day to remove from the Bible the “hidden book,” which she called a “remnant,” were by people ‘led captive by Satan." She implored the early Adventists around her, with regard to the Apocrypha, to “bind it to the heart” and “let not its pages be closed,” begging them to “read it carefully. 1850-1879: Growing Popularity At the beginning of 1850, Mrs, White made the effort to write down her views from the pre- vious vision, noting that, “I saw that the Apoc- rypha was the hidden book, and that the wise of these last days should understand it As the first Sabbatarian Adventist publications began to be disseminated, scriptural citations of Apoc- ryphal works began to occur within their pag- es."° Yet, after such an auspicious start, much of the decade saw little further public discussion until a fascinating editorial was published in the pages of the Review and Herald in 1858. In that paper, the editors, including James White and Bowyer Bible headpiece to 1 Esdras Uriah Smith, publicly endorsed the Apocry- pha as “containing much light and instruction.” It promoted, in order, the works of 2 Esdras, Wisdom of Solomon, and | Maccabees as being the three most valuable works for Adventists to study. Though noting which church councils had canonized the works, the editors noted that “the question of the inspiration of these books [asa whole] ... we have never made a subject of particular study, and are not therefore prepared. to discuss." The 18605 saw a significant growth in the pop- ularity of the Apocryphal writings. The Review, in the wake of the Civil War, published an arti cle in which it was noted that “many interpret a passage” from 2 Esdras as having the weight of inspiration for a Bible study of the end times." In November of 1863, Joseph Clarke admon- ished Adventists, telling them “let us go back to the testimony of Esdras, who wrote centuries previous to the Christian era..." Other articles likewise affirmed the authenticity of differing Apocryphal works.” Most noteworthy among these was an arti cle published by J. H. Waggoner, in which he WWW.SPECTRUMMAGAZINE.ORG Ml ADVENTIST HISTORY 5960 “Ten thousand dollars are wanted to publish a new hymn book, the second edition of [Ellen White's} Spiritual Gifts, [and] an edition of the Apocrypha. argued at length re- garding the interpre- tation of the famous vision in 2 Esdras 112" Some apparently had come to understand the Eagle as a symbol of the United States and its two heads the North and the South Waggoner instead ar- gued that the Eagle vwas Rome, "especially Papal Rome.” He co} cluded that ‘a correct understanding of this matter is most import- ant at this time, as the view above referred to serves to sustain an- other error, namely, that the dissolution of the Union will be the development of the horns of the two-homed beast.” For Waggoner, the in- spiration of the book was not in question; his only concern was whether Adventists interpret ed it correctly. In 1869, Adventism’s relationship with the Apocrypha reached a new level when James White wrote in the February edition of the Re- view that "The Association will probably issue an edition of the Apocrypha with references soon, which, well bound, can he sold for abou ty-five centsa copy.” Nearly twenty years after Ellen White's vision about the Apocrypha, her husband announced to the newly founded Sev- enth-day Adventist Church that there would be an official publication of the Apocryphal books by Adventists for Adventists. The motivation behind this decision was no doubt the fact that the new Bibles being printed since 1826 were increasingly lacking the inclusion of the Apoc: rypha, making it harder for Adventist families. to procure a copy, The Apocrypha, as James envisioned, would become a new Adventist col- porteuring specialty James White's dreams would soon meet sig. SPECTRUM VOLUME 46 ISSUE 1 mi 2018 nificant obstacles, The next month, in March of that same year, he wrote a sharp rebuke to certain subscribers of the Review whom he called “Delinquents,” because they had not been pay- ing their subscription "in advance’ and were sometimes up to two to three years behind. He warned these readers that God would call them {0 answer respecting it” As to why the money was so needed, White clarified that it was not only for the upkeep of the paper itself, but that ‘ten thousand dollars are wanted to publish a new hymn hook, the second edition of [Fllen White's] Spiritual Gifts, [and] an edition of the Apocrypha...” If there was any question as to how much James White valued the project of the Adventist edition of the Apocrypha, one need only notice that he ranked it right beside ‘one of his wife's prophetic writings as a pub- lishing project. He noted with a warning that if the “delinquents” did not pay up, “this work [the project] must be crippled.” Itis unclear current- ly whether the publication was ever published and as such, may well have been crippled as James feared.” Finally, near the close of the decade, D. M. Canright wrote an article in which he implied 8 zthat “although the books of the Apocrypha are not commonly regarded as being inspired,” some thought they were»* Canright himself appears to have struggled over the issue of the Apocrypha, apparently accepting the possibil ty that 2 Esdras was inspired, but later writing articles urging Adventists to reject the rest Such views however do not appear to have been widely shared amongst Adventists at this, time. Evidence of this can be seen in May of 1871, when J. N. Andrews wrote a short homily on Tobit 4:8-9, extoling its positive messages about charity * ‘As noted earlier, in August of that same year, D. M. Canright wrote an article for the Review in which he drew attention to 2 Esdras, specif ically its second chapter, writing that “it seems to me to give good evidence of its inspiration." ‘Again and again, one finds early Seventh-day Adventists keeping an open mind about the Apocrypha, if not affirming outright that parts of it such as 2 Esdras were inspired. This spir- it of open-mindedness also coincides with El- len White's public announcement that she was reading the Apocryphal works of the New Tes. tament, including, but apparently not limited to, the Infancy Gospel of Thomas.” Bowyer Bible headpiece ‘to Apocryphal book a i 1880-1899: Growing Dissension The decade of the 1880s saw continued pop- ularity, but likewise growing public dissension con the subject of the inspiration of these Apoc ryphal books, Illustrating the continuing inter: est, individuals such as J. N, Loughborough re- ported that “many persons asked me to obtain for them a pocket edition of the Apocrypha” and he proudly reports that he found “a fine one from London” which he offered for $1.00 each to whatever Adventist wanted one.” Like- wise, in September of 1881, the Signs ofthe Times announced a series of new family Bibles to be supplied at that upcoming Adventist camp meeting, which, it advertised, would include the Apocryphal books and ‘other helps, spe- cially selected by W. C. White. One finds that at the highest levels of Seventh-day Ad. ventist leadership there is no sense of hesita- tion in the purposeful promotion of the Apoc rypha amongst fellow Adventists Many Adventists continued to espouse its inspiration. D. T. Bordeau, for example, who, while serving as a missionary in Italy, remarked in the Review that the prophecies of 2 Esdras were coming to pass. Another writer observed that the Wisdom of Solomon was “evidence that the... testimony of the Apocrypha is true." Other Adventists, likewise, argued that the additional chapters of Daniel included in the collection of the Apocrypha were “also quite in harmony’ with the rest of the canoni- cal work. Yet, not all Adventists were as certain in this regard. An article in the Review appeared in 1881, entitled “Why We Reject the Apocrypha," and likewise, later in 1887, G. W. Morse answered the ques- tion of the Apocrypha’s in- spiration with a terse "No."* That November, the Bible Again and again, one finds early Seventh-day Adventists keeping an ‘open mind about the Apocrypha, if not affirming outright that parts of it such as 2 Esdras were inspired. WWW.SPECTRUMMAGAZINE.ORG Ml ADVENTIST HISTORY 61The 1890s saw a steady onslaught of hostility from a new wave of Adventists who wanted a divorce irom their old Apocryphal heritage. Echo and Signs of the Times republished an article from the London Spectator in which the author remarks (with exuberance): “... we cannot but admit that for ordinary readers, amidst the hur- ry and pressure of the modern conditions of life, the Bible placed in their hands for familiar use is well rid of the encumbering element of the Apocrypha.”* Though this dissension was clearly small, it was vocal and growing, The 1890s saw a steady onslaught of hostil- ity from a new wave of Adventists who want. ed a divorce from their old Apocryphal heri tage. Articles began appearing that picked up and repeated the common Protestant attacks against these works, such as an article that rid- iculed books like 2 Maccabees for potentially teaching anti-Protestant ideas. Another writ- er, RS. Weber, wrote a concentrated attack on the books, noting that “it is often asked if these books are inspired’ and replying that ‘l answer, No; they are no part of the word of God." He later went on to relate their teach- ings as similar to the “papists."* 1900-1909: The Return of the Apocrypha When Ronald Graybill originally wrote his groundbreaking article on this subject, he pro- posed that due to the evidence of the proceed- ing two decades, the Apocrypha had breathed its last by about 1888. While itis easy to see how that may have seemed correct, the truth is that Adventist opinion shifted like a wave. No sooner did it appear that these books were gone, than some Adventists began to pro- mote them once more. A notable example of this phenomenon is the presence of a ‘Word Square” game which required knowledge of 1 Esdras to successfully complete."* One can find in the pages of The Youth Instructor, published in ‘October of 1901, a quotation from the book of 2 Esdras in a discussion of the creation week, This however, unlike many other similar in. stances, is followed by the brief statement: "As to the inspiration of the foregoing we of course cannot say."” Other Adventists however were less roundabout in their belief in its inspiration, 62 |SPECTRUM VOLUME 46 ISSUE 1 mi 2018 In the December 1904 edition of the Bible Training Scbool, following a quotation from John Calvin, the writers state that, “The testimony of the Biblical writers is equally conclusive.” This is immediately followed by quotations from 2 Maccabees, 2 Esdras, Psalms, and He- brews, The word Apocrypha is not once men- tioned, and no distinesion is made between the books. Likewise, in 1904, the editors of the Signs of the Times rep ied to a reader's ques- tion regarding where he could buy an edition of the Apocrypha by informing him that they themselves would be pleased to supply him with one.* This renewed revival of the Apocrypha per sisted further. In 1906, in the “Question Cor: ner’ of the April 18 edition of the Signs of the Ties, in response to a question regarding the books, the anonymous writer notes that “2 Es dras by some is considered to be an inspired book."* Another Adventist, a certain J. M. P., wrote the Signs ofthe Tines asking if they could “tell me why the Books of Esdras were rejected from the Canon?” He notes that “there seems to be a remarkable prophecy concerning the latter days in Second Esdras.” Rather than dis- miss the books as spurious or fictitious, the anonymous editor replies that “some scholars have counted them both canonical’ and fur- ther adds that “there are those who believe it (2 Esdras) to be predictions of the last days."* This same thinking appeared the next year in another edition of the Signs, when the editors again respond to a question by a reader, in part replying: "some of them contain most excel- lent moral reading,” and adding that “one or two of them may be inspired books, but are not so considered generally."® This attitude toward the Apocrypha can also be evidenced by its general use as if it were scripture. 1910-1919: The Final Death of the Apocrypha In June of 1910, the editors of the Signs of the Times answered a question regarding the inspiration of the Apocrypha, stating that“it is possible, of course, that some parts of The Apocrypha may be true Scripture, but The Apocrypha as a whole is not considered and does not seem to be written as inspired Scripture, but as useful exhortations to God's children." In direct contrast to the previous statement however, only another month later, the editors of the same publication ‘once again answered a. similar question, writing that “there is good reason to reject them." This same negative sentiment was repeated by the same publication in the following year, but with a notable difference In the September 1911 issue of the Signs, the editors received a question from an Adventist who complained that he couldn't find “the book of Esdras” in his Bible It appears that he was referencing an Adventist, pamphlet that had quoted 2 Esdras. The editors replied that “all Protestants have held them as books which are uncanonical, altho some [Ad- ventisis] have believed that 2 Esdras was of greater authority than the First..." He admits, in essence, that Adventists have and continue to accept 2 Esdras in spite of his personal contempt of the works. Later, in 1913, the editors of the Signs would respord to a similar question, this time answering that “Some have thought that 2 Esdras was inspired." Various writers at this time continued to quote passages from the Apocrypha as if they were cither scripture or authoritative. It is of great interest that at the close of 1914, a re- vival of sorts was attempted for 2 Esdras, A new Adventist interpretation (the sixth known to exist) saw the famous vision of the eagle as depicting England and Germany's conflict as the beginning of World War | commenced.” There does not seem, however, to be any ev- idence that this “revival” of the prophecy suc- ceeded in gaining traction. After the death of Ellen White in 1915, refer- ence to 2 Esdras within Adventist publications seem to have died as well, The Apocrypha was consistently viewed with contempt and any questions sent to publications asking about it were almost always met with a range of dispar- aging views. It is worth noting, however, that there were anomalies amongst Adventist liter ature even during this time. Perhaps the most curious of these was printed in September of 1918 in the Christian Educator. While outlining her suggestions for Bible classes, one teacher recommended that Adventist instructors of a sixth-grade classroom “secure a copy of the ‘Apocrypha and read part of it to the class."* Aside from this, though, it would mark the last suggestion of its kind before the word Apocry- pha and all that it meant was mostly swept into obscurity for new generations Conclusion While more could be said about this transi WWW.SPECTRUMMAGAZINE.ORG HM ADVENTISI HISTORY | 63 Bowyer Bible tailpiece to ‘Apocryphal book of EcclesiasticusEarly Adventism cannot truly be properly understood or assessed unless the ‘Apocrypha is given its proper due asa source of thought and scriptural authority for some within (especially during the 1920s) and the tendency of official church spokesmen later to deny any historical connection between the Apocrypha and Adventism, this article illustrates the following point: early Adventism cannot truly be properly understood or assessed unless the Apocrypha is given its proper due as a source of thought and scriptural authority for some thin it, The recent release of Ellen White's previously unknown visionary endorsement of the Apocryphal works underscores their importance both for historical research, as well as current theological thought. This article has not explored bow the Apocrypha shaped early Adventist theology (though there is certainly, evidence that it did), but it has simply sought to demonstrate that the Apocryphal_ books ‘most certainly were in a position to do so in a significant way, rivaled perhaps only by Ellen White herself. More study is clearly needed with regard to this area of Adventist history and itis my hope that our church’s scholars, and others, will neglect it no longer. Matthew J. Korpman is 2 minis. terin-training, weiter, and. published ce- searcher in Bical Studies (specialiang Second Temple Judaisr). A graduating stu- Gent atthe H.M. Richards Dvirity School, he is completing four undergraduate degtees in Religious Studies, Archaeol- gy, and Philosophy. His summative project at the school s «@ broad thess on Early Adhentism and is relationship to the ‘Apocrypha. He writs online at Patheos com forthe new blog “Biblical Lneracy the falth-based website the fist Seventriday Adventist writer on Footnotes: 1.1.N, Loughborough, "The Church: etches ofthe Past = Wo 88" Pei Unon Recorder $24 1808) 1 2.05 Bordeo,“Swtzerand: Notsky the Way Review ae Herald 61, no. 40 (1884) 635. "Hench papers say that th inl of cholera was unk i France unl tity years agp. sit nt on ofthe “rebut judas” wth which God stg thea? Webeleve ts ee 2 Estas 1618 20; abo recent estrone). 3, Ron Grail “Under the Tipe age: ary Advent 64 SPECTRUM VOLUME 46 ISSUE 1 m 2018 Use ofthe Apocrypha,” Adventist Heritage 12 (Winter 1987) 25-32, 4. Denis Fortin, “Sitysix Books oF Elghty-one? Did El len White Recommend the Apocrypha?” Adventist Review (2002) 8.13. '. Much thanks is due to Bert Haloviak for is efforts to ‘make this realty possible forall Adventist htovians, He has helped to open up = new world of possibilty for Adventist research, 6. The work of 2 Esdras is ako known in academic circles 45 4 Ea, Inthe King James Bible, appeass as the former ttle and since this is what it was known asin early Adventist, histor, that elder designation is retained forthe purposes of this atic, 7. The work of 2 Esckas/4 Ezra also dasified as pseude- pigrapha (asely attributed writings) duo tothe fact that al- ‘though it claims an authership from E2ra, it was in fact ac- tall writen by an anonymous Jew ling after the Romans burned Jerusalem, Early Millrtes and Adventist wee aware ofthis “scholastic” conclusion, but dismissedsueh arguments in the same way modern Adventists reject curently scholarly ‘opinions about the authorship of other becks in the Bible ‘When someone wishes to believe something, they typically 6050 regardless of scholarship, 8, New York Plebelan, The North Carolina Standard 449 une 7, 1843}: 2 9. bid 10. Crazy Sam, “Fiom the Asylum Journal," Vermont Phoenix 9, no, 12 (November 18, 1842 3. 17. Willam Foy visions as printed in his Christian Exper ence, showy dec iteraryand factual dependence on 2 Esdras 2:42-48 (KIV). A more indepth analysis ofthis comelation is provided in a thesis | am curently writing as part of my university studies. 12, Joseph Bates, A Sea ofthe Ling Gox iNew Bedford, ‘Massachusetts: Benjamin Lindsey, 1849), 66 13. Elen White, “Remaiks in Vision,” Manuscript 5, 1849, In the published release, Karman noted that “since... Ellen White never wrote out an account of this vigor, our under- standing oft remains parti.” Perhaps with a good dose of cy humor, he wrote that with regard to this otherwise previ ously hidden and unacknowledged materi there has been litle published comment on [it Roland Kirlman, Elen 6. White, Letters and Manuscripts, vol, 1 (Marland: Review and Herald, 2074), 181, 183, 14. The references by Mrs. White ae likely directed to thedecison ofthe Bish and Foreign Bible Society who in 1826, decided to stop funeing the creation of Bibles with the Apocrypha included, ¢ dec sion that utimately meant that new Bibles would largely lack the non-ce norical section one ultimately led to their dsappearance from most Bibles by thelate 1870s, 15. Ellen White, “A Copy of E.G. Wiite’s Vision, Which She Had at (Oswego, N.¥, January 26, 1850," Manuscript 4, 1850 16, Soe oseph Bates, “Dreams,” Review and Herald 1, n0. 9 (1851) 70-71. There, en two cccasions, san exarple of Stach being quoted be- side Jeremiah as equally authoritative. See aso Editors, Review and Herald 11 no, 15 (1858) 121 17. Editors, “To Correspondents: Old Style ard New," Review and Her ‘ald 12, no, 12 (1858) 96. The comment is odd, considering Ellen White's ealer admonition about their inspiration. 1 weuid venture to guess that the Reviews hesitancy with cegard to thisissue reflects their tendency early in the movement not to uslize Mrs. White to derive doctrinal poston. 18. Ears, “The Tee af Life,” Review and Herat 15, no. 18(1B6O): 140. 19, Joseph Clarke, “Sel,” Review and Herald 22, no, 24 (1863): 187, This Adventist, much lke James White and Joseph Bates, affirms thatthe testimony of Esdras is trustworthy (and authentic), He would later in 1878 ‘write an atic forthe Review in which he would quote the work author itatively a5 "Esdras says.” “Overcoming,” Review and Herald 51, no. 22 (1878) 170 20 See rerinted article in the Review taken from the book American Antiquities in which is assert that the Wisdom of Solomon was ac tually written by King Solomon. Wn. C. Gage, “Gleanings,” Review and Herald 26, no, 25 (1865): 197, 21.1. H. Waggoner, “The Eagle of 2 Esdras XL” Review an Herald 12, no. 23 (1861): 183. 22, James White, Review and Herald 33, no. 6 (1869): 48 23, seems to me that would be a goat idea James White vision could eventual be realized and an Adventist edition ofthis itratue wth comerentary) might evantualy be published by some of our church's em- inent scholars, of which a number are experts in these works. As recently 25 lest yea, attempts were made to start such a projec, but they were utbmately eect. 24... M. Canrght, "Nature of Man and Punishment ofthe Wicked, As “Taught in the Apocryphe,” Review and Herald 34, no. 5 (1868): 33, 25.4. N, Andrews, “Excellent Advice Concerning Giving," Review and Herold 37, no. 201871): 156 26,0. M. Canright, “2 Esdkas 2,” Review and Herald 38 no. 8 (1871) sa 27, Elen White, “Life of Christ ~ No. 2, 1872):28, 28.J.N Loughborough, “Note for Review," Review and Herald 57, no 10.1881): 160. Youth Instructor 20, no. 4 28.(M.C. Ise!) 432, 30, R. F.C, "Nature and Destiny of Man. No.2", Review and Heal 55, no. 23 (1880): 261 31.4. Buckley and 0.D., "Daniel down the Centuries,” Signs of the Ties 12, no. 16 (1886): 245, 32.1.4, St.John, “Synopsis No, 10:Why We Reject the Apocrypha,” Review andl Herald 58, no. 3 (1881) 41 33.G.W. Mosse, “Scripture Questions,” Review and Hera 64, no. 25, (1887): 394 In 1888, the same author, when faced with a similar question, aly Bibles,” Signs ofthe Times 7, no. 36 (1881) responded by quoting another book which in pat read: “...a chi may perceive the diference betwaen them and the holy scriptures." “Scripture Questions,” Review and Herald 65, no. 7 (1888): 105. 24, Editors, “The Apocrypha,” Bible Echo and Signs ofthe Times 3, no 1 (1888): 171, reprinted from Lorian Spectator. 35. B.S. Webber, “The Apocrypha Books,” Review and Herald 71, no 30 (1894): acs. 136. Anon., Word Square,” Signs of the Times 32, no, 23 (1906): 351, 37. 0. C. Godsmark, "Easy Lessons in Bible Astronomy. Chapter 5 (Our Earth Before the Hood,” The Youth Instructor 48, no. 39 (October 3, 1901) 306, 238, Anon, “The Fist Vrs in the Bible,” Bible Training Schoo! 3, n0. 7 (1904): 107-08, 39. Ector, “Question Corner” Signs of the Times 30,no. 2 (1904) 343, 40, Editors, “Question Cores, Signs the Times 32, no, 16 (1906): 245 41. Ector, “Question Core,” Signo the Times 32, no, 391905} 589 42, Editors, “With Our Inguites," Signs of the Times 33, no. 38 (1907): 594 42, Editors, “Question Corner” Signs of the Times 37, no, 23(1910):354 4, Ector, “Question Come" Signs ofthe Times 37, no. 29(1910):450 45, Eitors, "Question Comer," Signs ofthe Times (1911) 450. 45, Ecitors, “Question Comer” Signs ofthe Times 40,no.26(1913):402 447 See references to Manasseh's Aporyphal prayer, S.N. Heskell "Jo- sich and His Times No 1,” The Bible Instructor 12, no. 4 (1913: 3-4. After ‘quoting 2 Chronicles where it mentions that Manasseh weote a prayer, Haskell quotes the Apocrypha Prayer of Manassch as the authentic words ‘of the king, Other than his reference tit coming from “The Apocrypha,” nothing would lead an Adventist to beliove that Haskell thought any loss of the peayer than he did of 2 Chronic. Aso, for Baruch, see Editors, “Notes & Comments: cular Superstition,” Australian Signs ofthe Times 31, no. 13 (1916) 195, Baruch 6-185 used as proof of ancient Babylonian practices. 148. Sarah Rudolph, “Teaching Notes ~ Grade by Grade,” Christin Edu- cator 10, 0.1 (198% 26, WWW.SPECTRUMMAGAZINE.ORG mf ADVENTISI HISTORY 65