NOTE: Document history: Original paper August 1999, revisions 12 February 2000, 30 September 2002.

Chapter
I. INTRODUCTION

Problem
Purpose
Method
Delimitations

II. THE LATTER-DAY SAINT EPISTEMOLOGY EXPLORED

The Importance of Epistemology
Source Statements for LDS Epistemology
Feelings
Certainty and Expectation
Burning in the Bosom
Keys for Demon Detection

III. BASIC COMPARISON WITH SEVENTH-DAY ADVENTIST EPISTEMOLOGY

IV. SUMMARY AND CONCLUSIONS

Summary
Conclusions

BIBLIOGRAPHY

Collectively, Christendom has been puzzled by the Church of Jesus Christ of Latter-day Saints (LDS). The rapid growth and stubborn resiliency of the LDS people has stymied attempts of evangelical Christianity to proselyte them. Yet the question of why attempts to reach LDS with (what evangelicals understand to be) "the gospel"⁽¹⁾ have shown little success, have remained, in general, unanswered. Seventh-day Adventists also have sought to influence Mormons, again with limited results. A consideration of these attempts make it apparent that LDS members have been approached from the perspective of a worldview that is alien to them; they have been approached through an epistemological system based upon an objective external authority,⁽²⁾ although they operate from a very different epistemological perspective in which the locus of authority remains within the self.

This brief paper seeks to discover the general shape of the LDS epistemology. By discovering the Mormon's own epistemological system, critical information necessary for successfully entering and engaging the LDS frame of reference will come to light.

In the time and space limitations of this study, mostly LDS sources are used. The greatest weight is given to LDS statements from primary documents. This methodology is not comprehensive, yet yields some helpful results.

The conclusions of this paper are tentative. However, a small starting point in the hand now can lay the foundation for more comprehensive future work.

An important insight is shared by P. Gerard Damsteegt in the introduction of his Foundations of the Seventh-day Adventist Message and Mission. He quotes Paul Schwarzenau's remark that

Prior to and underlying every particular church doctrine, however objectively it may be based on biblical exegesis and theological argument, are experiences of faith which have left an indelible mark on that doctrine and are the source which consciously or unconsciously determines the questions, inquiries and teachings of the church in question.⁽³⁾

The essence of Scharzenau's thought appears to hold true for Mormonism. The epistemology that the Mormon community of faith builds upon is radically different from that of other Christian groups. The LDS experience from its inception has been developed with its own way of knowing. Those interacting with this fascinating group may be surprised at how effectively the Mormon way of knowing has functioned. Yet the LDS epistemology is a sword that cuts two ways, as we shall see.

What is epistemology? One source gives the following definition: "The branch of philosophy that studies the nature and theory of knowledge."⁽⁴⁾ This word is formed from two Greek words meaning "to understand," and "to place or determine." Thus, an epistemology (or, more precisely, an epistemological system), is a way of knowing or arriving at knowledge. To speak then, of an LDS epistemology, is to assert that the Latter-day Saints have a distinct and identifiable way of knowing. The remainder of this paper will attempt to construct a tentative picture of the LDS epistemology.

Now let's examine statements from LDS sources and Scriptures that inform the LDS epistemology. Because we habitually operate within the SDA epistemological mode, it will be necessary to radically reorient ourselves in order to grasp the import of the passages that follow. These texts reveal the basis for Mormon expectations, although their authority does not function through them in the manner that the authority of inspired writings functions in our understanding. For the Mormon, authority is vested ultimately in the priesthood and in the self, whereas to Adventists the inspired writings represent external and ultimate authority.

How do Mormons know truth? "Because all inhabitants of the earth were taught the gospel in the pre-mortal existence, each person's spirit is able to recognize the truth."⁽⁵⁾ For this reason, "the spirit which inhabits these tabernacles naturally loves truth, it naturally loves light and intelligence, it naturally loves virtue, God and godliness..."⁽⁶⁾ Thus, in the LDS scheme of things, the human mind is predisposed to love truth, since some quiet echo of truth remains in the person in spite of his veiled memory.⁽⁷⁾

The overall LDS conception of inspiration and inscripturation is informed by Doctrine and Covenants 68:2-4, which teaches that when a member of the LDS priesthood speaks, "whatsoever they shall speak when moved upon by the Holy Ghost shall be Scripture..." Yet the printed Mormon Scriptures allegedly have a more determinative function, and in most cases "trump" spoken-"scripture."⁽⁸⁾

These elements suggest that LDS anthropology plays a considerable role in setting very positive expectations regarding human nature. While entry from the "first estate" (initial existence in the spirit-world as a pre-mortal) into the "second estate" (this mortal probationary existence) means temporary sojourn in a mortal body with proclivities to lust-fulfillment,⁽⁹⁾ a person's spirit comes from the pre-mortal state as essentially good. In the LDS worldview one's spiritual goodness may be sufficient to generally override the mortal body, permitting reason to function relatively unimpacted-upon by sin. Perhaps this extends to the emotions and feelings, and acts (in the LDS understanding) as a brake upon the unreliability of subjective experience.

There is a self-sealing nature to Mormonism. "My elect hear my voice and harden not their hearts"⁽¹⁰⁾ sounds potentially biblical, but means that when God's command is understood, the true-hearted respond by acceptance of whatever the LDS is asserting. Notice how the LDS missionaries are instructed to shape the investigator's⁽¹¹⁾ perception of his feelings:

This is how the Holy Ghost operates, Mr. Hill, by impressions in the mind and feelings in the heart. Feelings will come to you like warmth and peace and will give you assurance. The feelings of confidence will come to you after you have the opportunity to study these things out in your mind. Then you'll gain faith -- then a sure knowledge.⁽¹²⁾

The missionary, after orienting the investigator to this decision-making mode, may then assist him in interpreting his feelings:

2^nd missionary: I testify in the name of Jesus Christ that the feeling that you are feeling right now is the power of the Holy Ghost bearing witness to your soul that the things we are sharing with you are true.

Missionary: Mr. Hill, the Lord gives us a special promise that when we bear testimony in his name, the Holy Ghost is shed forth. I know that the Spirit of the Lord is here today. It really feels good, doesn't it?⁽¹³⁾

This interpretive help offers an insight into the working of Mormon epistemology. The Mormon thinks that heaven's way of knowing operates in this manner:

As long as you are functioning properly, the Spirit will generally be manifest when you meet with a family. As you teach them, help them become aware of the presence of the Spirit by getting them to express what they feel. They need to know that the warm, special feeling they experience when you are in their home is caused by the Spirit of the Lord. They must not attribute this 'good' feeling to your presence, but must realize that it would not be there if the Spirit of the Lord did not sustain you in your labors. Help them understand that this is the way the Lord lets them know your message is from God. The presence of the Spirit is confirmation that your message is true.⁽¹⁴⁾

Notice that it is not the Scriptures, but the presence of the Spirit that validates the truth of the message. How is this presence determined? Persons are led to become aware of the Spirit's presence by expressing what they feel. For the LDS "expression deepens impression" is an important maxim.

It is interesting that the LDS attempt to associate the positive "feeling" not with the missionary's presence, but with that of the Holy Spirit. This is a mark of the LDS epistemology; good feelings are automatically associated with the presence of the Holy Spirit.

But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words. Now, we will compare the word unto a seed. Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold, it will begin to swell within your breasts; and when you begin to feel those swelling motions, ye will begin to say within yourselves--it must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me.⁽¹⁵⁾

When one begins to feel "those swelling motions" it is understood that the Spirit is present.

Another element informing the LDS mindset, along with the good feeling, is the expectation of supernatural interaction. The Mormon expects something actually to happen when he prays. This is, in general, an admirable attitude, although it should be considered how presumptuous it would be to demand or insist upon a visible response. Such certainty, coupled with the emphasis upon feeling, is a potent combination. Notice some of these LDS Scriptures and the certainty of spiritual contact they convey:

And if thou wilt inquire, thou shalt know mysteries... that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth, yea, convince them of the error of their ways.⁽¹⁶⁾

Therefore, verily I say unto you, lift up your voices unto this people; speak the thoughts that I shall put into your hearts, and you shall not be confounded before men; for it shall be given you in the very hour, yea, in the very moment, what ye shall say.⁽¹⁷⁾

But a commandment I give unto you, that ye shall declare whatsoever thing ye declare in my name, in solemnity of heart, in the spirit of meekness, in all things. And I give unto you this promise, that inasmuch as ye do this the Holy Ghost shall be shed forth in bearing record unto all things whatsoever ye shall say.⁽¹⁸⁾

Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; and this is the spirit of revelation which is in me.⁽¹⁹⁾

Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost which shall come upon you and which shall dwell in your heart.⁽²⁰⁾

An attempt is made to distinguish between mental assent and a more comprehensive feeling: "A testimony of the truth is more than a mere assent of the mind, it is a conviction of the heart, a knowledge that fills the whole soul of its recipient."⁽²¹⁾ Yet there is a significant element of anti-intellectualism. The Missionary Manual,⁽²²⁾ counts among other checklist items that are "counterproductive,"⁽²³⁾ the attempt to cite facts: "Am I guilty of attempting to cite facts or evidence in attempting to get someone to accept the truths we're teaching?"⁽²⁴⁾ The missionary is admonished that facts and evidences are counterproductive when teaching the unconverted. To present facts or evidence is to place the burden of proof upon oneself instead of the investigator.⁽²⁵⁾ The wording of the question "Am I guilty of attempting to cite facts or evidence in attempting to get someone to accept the truths we're teaching" is particularly interesting, as if an attempt to use evidence were a matter so heinous that indulging in it is that to which guilt could be ascibed! The place then, of epistemology in LDS mission is not the proving Mormonism on the basis of evidence. Rather, it acclimates the investigator to function in the different decision environment of Mormonism. In order to function within the LDS worldview, the feeling-orientation is a crucial operational mode. Feeling becomes one's authority rather than an inspired text.

The Mormon epistemology is more commonly known as the "burning in the bosom." Two key LDS Scripture passages present this thought:

Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right. But if it be not right, you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me.⁽²⁶⁾

Here we find a three step process. The first is, "Study it out in your mind." But this does not necessarily mean the use of facts or proof in a rational process. It may mean to think about the matter in the light of the cues that the church and priesthood have provided in their teaching. After studying it out in the mind, one is to "ask if it is right." If it is right, God answers with a "burning of the bosom" -- a feeling that it is right. The setting of the passage is the "translation" of the Book of Mormon. Within Mormonism it has been widely adopted as a generalized (if not explicitely given) mode for making decisions. It encapsulates the essence of the LDS epistemology.

Another passage echoes this; the testimony of Moroni. He provides the test by which investigators are asked to determine whether they believe that the Book of Mormon is true:

And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things.⁽²⁷⁾

"When ye shall receive these things" is a parallel to studying it out in one's mind as suggested in the "burning bosom" text. This is followed by asking God whether these things are true. The condition to knowing is an attitude of sincerity and faith in Christ. This text does not explicitely mention the burning in the bosom. Here, it is "the power of the Holy Ghost" which determines whether a point is true.

It is important to realize that although this paper examines the LDS Scripture statements and we can relate to them in our own SDA Epistemological mode (while questioning their supposed authority), we must radically reorient ourselves to the fact that these 'LDS Scriptures' are not really the authoritative LDS baseline -- impressions and feelings are. The LDS Scriptures provide a general field within which subjective feelings mediated by submission to the authority of the priesthood functions as the Mormon's authority in actuality.

The LDS operate within a system of great generalizations boldly asserting spiritual realities. Suppose an LDS wants to know whether someone is bringing a message from God? There is a formula quite helpful in making such a determination in their "Scriptures:"

When a messenger comes saying he has a message from God, offer him your hand and request him to shake hands with you. If he be an angel he will do so, and you will feel his hand. If he be the spirit of a just man made perfect he will come in his glory; for that is the only way he can appear -- Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him. These are three grand keys whereby you may know whether any administration is from God.⁽²⁸⁾

One would think that the demons would read this and realize that God has put his people "in the know" about them. Whether the feeling mentioned above is a physical or mental impression is unclear.

In contrast, Seventh-day Adventist epistemology functions much differently. Although we can here only suggest the most cursory outline of an Adventist epistemology, it will provide a pointed foil to the LDS epistemology.⁽²⁹⁾

In the Great Controversy, Ellen White comments on fanatical extremes manifested in some strands of the radical reformation of the 16^th century. White noted of these persons that

They rejected the great principle which was the very foundation of the Reformation -- that the word of God is the all-sufficient rule of faith and practice; and for that unerring guide they substituted the changeable, uncertain standard of their own feelings and impressions. By this act of setting aside the great Detector of error and falsehood the way was opened for Satan to control minds as best pleased himself.⁽³⁰⁾

And that

The fanatical teachers gave themselves up to be governed by impressions, regarding every thought and impulse as the voice of God; consequently they went to great extremes.⁽³¹⁾

Thus, in Adventism, feelings are handled cautiously. The lack of meaningful Scriptural controls or objectivity in such impressionistic religion did not generally appeal to those attracted to the Advent movement. Theirs was a decidedly Bible-based conception. Notice how Ellen White explains the relationship between revelation in nature and in Scripture:

To Jesus the significance of the word and the works of God unfolded gradually, as He was thinking, seeking to understand the reason of things, as any youth may seek to understand.

Every child may gain knowledge as Jesus did, from the works of nature and the pages of God's holy Word. As we try to become acquainted with our heavenly Father through His holy word, angels will come near, our minds will be strengthened, our character will be elevated and refined, and we shall become more like our Saviour. And as we behold the beauty and grandeur of the works of nature, our affections go out after God; while the heart is awed and the spirit subdued, the soul is invigorated by coming in contact with the infinite through His marvelous works. Communion with God through humble prayer, develops and strengthens the mental and moral faculties, and spiritual powers increase by cultivating thoughts upon spiritual things.⁽³²⁾

Jesus gained knowledge in a manner identical to that by which we gain knowledge. His two main sources were nature and the inspired writings. In becoming acquainted with the Father through the Word, angels are active strengthening in some manner the human mind, and their special influence modifying the character in some minute degree. The impact of nature is primarily affective, altering our attitude and perception, while the key decisive, objective element remains the Word of Scripture.

Again, reason with humble and receptive attitudes is emphasized, rather than simple feeling:

God desires man to exercise his reasoning powers; and the study of the Bible will strengthen and elevate the mind as no other study can. Yet we are to beware of deifying reason, which is subject to the weakness and infirmity of humanity. If we would not have the Scriptures clouded to our understanding, so that the plainest truths shall not be comprehended, we must have the simplicity and faith of a little child, ready to learn, and beseeching the aid of the Holy Spirit....When we come to the Bible, reason must acknowledge an authority superior to itself, and heart and intellect must bow to the great I AM....In order to arrive at truth, we must have a sincere desire to know the truth and a willingness of heart to obey it.⁽³³⁾

While playing an important role, the power of reason is here qualified. Even more, the attitude of willingness to acknowledge an authority superior to self is striking by White's inclusion of it and Smith's neglect. Solemnity and true intent, Smith's keying attitudes, do not necessarily imply submission and respect, or humility. White's Biblocentricity also runs exactly opposite of Smith's away-from the Bible approach. In SDA epistemology, "The heart needs a power that is found only in the Word of God."⁽³⁴⁾

Adventists are wary when it comes to feeling. The fanatacism that sprang up around them in some emergent fringe groups of the immediate post-1844 era glued Adventists of that day to their Bibles; there they found a sure spring from which to drink. A happy emotion standing starkly alone and starkly in isolation from the Bible isn't solid enough for inclusion in an Adventist epistemology:

There are many whose religion consists in theory. To them a happy emotion is godliness. They say, 'Come to Jesus, believe in Him. It makes no difference what you believe so long as you are honest in your belief'. . . . He [Satan] is satisfied when men rest their faith in spurious doctrines and religious enthusiasm; for he can use such persons to good purpose in deceiving souls. . . . They talk much of feeling; they speak of their love for God. But God does not recognize their love; for it is a delusion of the enemy.⁽³⁵⁾

Instead, procedurally, "The truth should be presented to the mind as free as possible from that which is emotional, while still bearing the intensity and solemnity befitting its character."⁽³⁶⁾ To Adventists, evidence and the burden of proof are not an issue. The Bible provides a source of strong and unfailing ammunition in the enterprise of coming to know truth.

Contrasting the SDA epistemology with the LDS produces fascinating results. We find similarity in the methods, yet certain distinctive emphasis.

 

Seventh-day Adventist Emphasis	Latter-day Saint Emphasis
Attitude of humility, receptivity	Attitude of solemnity
Attitude of submission to superior authority	Solemnity and true intent
Conditional promises	Sweeping expectation
Word of God in Scripture	Feeling of peace, interpreted as Holy Spirit's presence
Diachronic experience	Present experience
Seeking the Holy Spirit through faith	Seeking the Holy Spirit with greater accent upon feeling than faith

The Adventist epistemological mode is characterized by attitudes of receptivity, submission to superior authority, restraint in claims, and founded upon the authoritative presence of the Bible at the positional core. For the Mormon, key emphases are feeling and certainty combined with expectation of divine visitation.

The LDS epistemological mode makes feeling the criterion of knowing. Ultimate authority is centered in the self, and emphatically not in the Bible or even fully in other "Scriptures" as defined by the LDS. This mode operates under the assumption that a sincere attitude guarantees the presence of the Holy Spirit, who interacts with people through impressions and positive feelings. Because the LDS experience anticipates supernatural contact, subjective impressions are interpreted and easily categorized as evidence of the presence of the Holy Spirit.

How shall Seventh-day Adventists use the information provided by this study? In recognition of the subjective LDS emphasis on the experiential, Adventists ought to find ways to legitimately stimulate their members' sense of expectation regarding supernatural contact. This would both, make Mormonism less attractive to present members, and also make Adventism more attractive to present Mormons.

Latter-day Saints could place more emphasis upon their written Scriptures, but probably have no real incentive to. The Mormon epistemology cuts both ways. While it provides a vivid sense of spiritual interaction between the believer and God, its liability is its tendency to identify almost anything as real spiritual interactive events. This means that there will be many spiritual misinterpretations and failures. Because of Mormonism's subjective way of knowing, such failures carry a much more negative weight than they otherwise would.

How can the tentative understanding of the framework of LDS epistemology presented in this document aid Adventists in penetrating the LDS worldview? By clarifying our knowledge of the saint's decision-making process; by demonstrating where SDAs need to interact with the LDS worldview (expectation of supernatural experience); and by showing where LDS need to be reoriented when they assimilate to the SDA church. Joining Adventism means, for the former Mormon, recalibration to a new way of knowing, in which the Bible functions as the truthful, objective, inspired document and basis for all decision-making. The new Adventist likely has made vast progress in operating in this mode since they already are leaving behind their pre-advent mode. Finally, Adventists ought to thoughtfully examine themselves to see if they are still on the historically Bible-centric paradigm of early Adventism, lest they lose their moorings and themselves founder upon the rocks of subjectivism.

American Heritage Dictionary, 3^rd ed. New York, Bantam Doubleday Dell Publishing Group, Inc., 1994.

Book of Mormon. Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints, 1989.

Cornforth, Leon. Meeting the Mormon Challenge. Marsing, ID: Leon Cornforth, 1997.

Damsteegt, P. Gerard. Foundations of the Seventh-day Adventist Message and Mission. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1981.

Doctrine & Covenants. Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints, 1989.

Gospel Principles. n.d., n.a., URL: http://www.lds.org/en/3_Gospel Principles/00_Contents.html

Harrison, Grant von. Tools for Missionaries. Orem, UT: Keepsake Paperbacks, 1981.

Pond, Douglas V. Pillars of Mormonism. Washington, DC: Review and Herald Publishing Association, 1978.

Thomsen, Russel J. Latter-day Saints and the Sabbath. Mountain View, CA: Pacific Press Publishing Association, 1971.

White, Ellen G. Counsels on Sabbath School Work. Washington, DC: Ellen G. White Publications, 1938.

________. Evangelism. Washington, DC: Review and Herald Publishing Association, 1974.

________. The Great Controversy. Mountain view, CA: Pacific Press Publishing Association, 1950.

________. Mind, Character, and Personality, vol. 2. Nashville, TN: Southern Publishing Association, 1977.

________. Steps to Christ. Boise, ID: Pacific Press Publishing Association, 1990.

White, Kendall O. Jr. Mormon Neo-Orthodoxy: A Crisis Theology. Salt Lake City, UT: Signature Books, 1987.

1. The SDA analysis of what the gospel is remains far afield of the common evangelical concepts and, indeed, bears several similarities to that of the LDS.

2. Examples of this include Douglas V. Pond's Pillars of Mormonism (Washington, DC: Review and Herald Publishing Association, 1978); Russel J. Thomsen's Latter-day Saints and the Sabbath (Mountain View, CA: Pacific Press Publishing Association, 1971); Leon Cornforth's Meeting the Mormon Challenge (Marsing, ID: Leon Cornforth, 97). The latter volume is fairly concise and helpful in spite of its tendency to follow the same pattern as the others. Cornforth offers several helpful insights, in particular in relation to the Mormon priesthood.

3. P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1981), xiii.

4. American Heritage Dictionary, 3^rd ed. (New York: Bantam Doubleday Dell Publishing Group, Inc., 1994), 286.

5. Grant von Harrison, Tools for Missionaries, (Orem, UT: Keepsake paperbacks, 1981), 108.

6. Ibid., 108, von Harrison quoting Brigham Young in Discourses of Brigham Young, p. 422.

7. "A veil would cover our memories, and we would forget our heavenly home. This would be necessary so we could choose between good or evil without being influenced by the memory of living with our Heavenly Father." This reference is from the online LDS book Gospel Principles, in a section describing the pre-mortal human existence and the decision permitting one's memory to be veiled in entering upon mortal existence. URL: http://www.lds.org/en/3_Gospel Principles/00_Contents.html. n.d., n.p.

8. When the current President of the church speaks, his words are considered prophetic and thus to be Scripture. The "current" word of the "living prophet" is actually granted an equivalent or superior standing to the words even of Joseph Smith in practice. This point has not often been grasped by the non-LDS.

9. Although Mormonism tends to view human nature as actually good (see O. Kendall White, Jr. Mormon Neo-Orthodoxy: A Crisis Theology (Salt Lake City, UT: Signature Books, 1987), 68-80) the current teaching says that in a council at the time of our pre-mortal existence we learned that ""because of our weakness [when in the mortal state], all of us would sin." Gospel Principles, "Our heavenly Family," chapter two. URL Ibid. footnote 6.

10. Doctrine and Covenants (D&C) 29:7.

11. An "investigator" is LDS terminology for one of the curious whom they are attempting to convert to Mormonism.

12. von Harrison, sample dialogue, 194.

13. von Harrison, 196.

14. von Harrison, 198.

15. Book of Mormon (BOM) Alma 32:27-28.

16. D&C 6:11.

17. D&C 100:5-6.

18. D&C 100:7-8.

19. BOM Alma 5:46.

20. D&C 8:2.

21. Joseph F. Smith, Gospel Doctrine, 364. Quoted in von Harrison, 179.

22. von Harrison, Tools For Missionaries.

23. von Harrison, 173.

24. Ibid., 180.

25. Ibid., 173.

26. D&C 9:7-9.

27. BOM Moroni 10:4-5.

28. D&C 129:4-9.

29. An Adventist epistemology would best be expressed from a more Biblical and broadly based synthesis. Ellen White's writings would certainly be an element in such an outline, but to take the shortcut that I take here risks leaving the wrong impression, i.e. that the determinative factor in an Adventist epistemology would be her writings. Actually, the Bible as understood through the hermeneutical principles that William Miller derived from it provides the baseline sustaining the Adventist way of knowing, although the writings of Ellen G. White have become a clear secondary authority.

30. Ellen G. White, The Great Controversy (Mountain View, CA: Pacific Press Publishing Association, 1950), 186.

31. Ibid., 191.

32. Ellen G. White, Counsels on Sabbath School Work, (Washington, DC: Ellen G. White Publications, 1938), 39-40.

33. Ellen G. White, Steps to Christ, (Boise, ID: Pacific Press Publishing Association, 1990), 110-111.

34. Ellen G. White, Mind, Character, and Personality, vol. 2 (Nashville, TN: Southern Publishing Association, 1977), 783.

35. Ellen G. White, Evangelism (Washington, DC: Review and Herald Publishing Association, 1974), 597.

36. White, Evangelism, 611.