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Madame E.G. White est-elle une Plagiaire?
Healdsburg Enterprise, 20 mars 1889
Note éditeur : Cet article a paru dans le journal
Healdsburg California en 1889. Il est remarquable non pas tant pour prouver
qu’Ellen White fut une plagiaire, mais pour le fait même, qu’avant les années
1880, quand certains voudraient nous faire croire que le plagiat était
davantage accepté, nous trouvons Madame White condamnée en place publique
pour plagiat. Remarquables aussi sont les commentaires du leader adventiste
Healey au sujet de Madame White, selon lequel elle n’était pas grande
lectrice, et recevait ses citations à partir de ses visions. Amusez-vous
bien...
Le Webster définit le Plagiaire
comme…
"Celui qui vole les écrits d’un
autre, et les utilise comme étant les siens"
Le Plagiat, selon la même source,
est…
"L’acte de voler les écrits
littéraires de quelqu’un d’autre ou d’introduire des passages des écrits
d’un autre, et de les placer comme siens ; vol littéraire.
Nous souhaiterions comparer dans cet
article quelques extraits des livres suivants: "History of the
Sabbath," (Andrews); "Life of William Miller," (White);
"History of the Waldenses," (Wylie); "The Sanctuary"
(Smith) et "History of the Reformation" (D'Aubigné), en mettant en
parallèle des extraits de "Great Controversy" (Tragédie des Siècles)
Vol. IV de Madame White, afin de voir si Madame White a "introduit des
passages des écrits d’un autre, et les signifier comme étant les siens".
Si elle a fait cela, alors selon le Webster, Madame White est une plagiaire,
une voleuse littéraire.
Nous ne prétendons pas que les
comparaisons suivantes soient exhaustives, temps et espace ont seulement permis
un examen partiel; nous ne doutons pas que davantage de recherches révèleraient
encore bien davantage d’éléments de même nature:
Great Controversy
| The Sanctuary
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On the day of atonement the high priest, having taken an offering from the congregation, went into
the most holy place with
the blood of this offering, and sprinkled it upon the mercy-seat, directly over the law, to make
satisfaction for its claims. Then, in his character of mediator, he
took the sins upon himself, and bore them from the sanctuary. Placing his hands upon the
head of the scape-goat, he confessed over him all these sins, thus in
figure transferring them
from himself to the goat. The goat then bore them away, and they were
regarded as forever separated from the people. Such was the service performed "unto the example and shadow of
heavenly things." And what was done in type in the ministration
of the earthly sanctuary, is done in reality in the ministration of the heavenly sanctuary.
{GC88 420.1}
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On the day of atonement the priest, taking an offering from the people, appeared with the blood of this
general offering
for the people, and
sprinkled it upon the mercy-seat directly over the law, to make full satisfaction for its claims.
Placing his hands upon
the head of the scape-goat, he confessed over him all these sins, thus
transferring them from himself to the goat. The goat then bore them away, and
they perished. . . . This was performed says Paul "unto the example and shadow of heavenly things."
From this service, we are therefore, to reason concerning and cleansing of the sanctuary in heaven...
(pp.212-213)
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Comparez aussi les pages 258-47, 263-202,
263-203, 263-204, 264-209, 264-210, 265-211.
Spirit of Prophecy IV
| History Waldenses [Vaudois]
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It was a law among them that all who entered the ministry should,
before taking charge of a church
at home, serve three years in the
missionary field. As the hands of the men of God were laid upon their heads, the youth saw before them, not the prospect of earthly
wealth or glory, but
possibly a martyr's
fate. The missionaries began their labors in the plains and valleys at the foot of their own mountains,
going forth two and two, as Jesus sent out his disciples. ...they concealed their real character
under the guise
of some secular
profession, most commonly that of merchants or peddlers. They offered
for sale silks, jewelry,
and other valuable articles,
and were received as
merchants where they would have been repulsed as missionaries. All the while their
hearts were uplifted to God for wisdom to present a treasure more precious
than gold or gems. They carried about with them portions of the Holy Scriptures concealed in their
clothing or merchandise, and whenever they could do so with safety, they
called the attention of
the inmates of the dwelling to these manuscripts. When they saw that an
interest was awakened, they left some portion with them as a gift. (p.76)
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It was an old law among them that all who took orders in their
church should, before
being eligible for a home
charge, serve three years
in a mission field. The
youth on whose head
the assembled barbes laid their hands saw the prospect not of rich beneficence but possible martyrdom. The ocean they
did not cross. Their mission field was [unreadable] that lay outspread at the foot of their own mountains.
They went forth two and two concealing their real character under guise of a secular profession, most
commonly that of merchants or peddlers. They carried silks, jewelry, and other
articles at that time not easily purchasable save at distant markets, and they were welcomed as merchants where they would
have been spurned as
missionaries. They took care to carry with them concealed among their wares
or about their persons portions
of the Word of God, their own translations. [unreadable] commonly, and
to this they would draw the
attention of the inmates. When they saw a desire to possess it they would freely make a gift of it where the means
of purchase were absent. (pp.15-16)
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Comparez aussi les pages suivantes : 70-3,
75-15, 77-16, 83-27, 83-28.
Spirit of Prophecy IV
| Life of Miller
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He found in his former belief no assurance of happiness beyond the grave. The
future was dark and
gloomy. {4SP 202}
He was not then prepared to answer them; but he reasoned, that if the
Bible is a revelation from God, it must be consistent with itself; and that
as it was given for man's instruction, it must be adapted to his
understanding. {4SP
204}
Endeavoring to lay aside all preconceived
opinions, and dispensing with commentaries, he compared scripture with scripture by the aid of
the marginal references and the concordance. He pursued his study in a
regular and methodical manner; beginning with Genesis, and reading verse by verse, he proceeded no faster than the
meaning of the several passages so unfolded as to leave him free from all embarrassment. When he found anything obscure,
it was his custom to compare
it with every other text which seemed to have any reference to the
matter under consideration. Every word was permitted to have its proper
bearing upon the subject of the text, and if his view of it harmonized with every collateral passage,
it ceased to be a difficulty. {4SP 205}
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He found that his former views gave him no assurance of happiness
beyond the present life. Beyond the grave, all was dark and gloomy. (p.12)
He was not then prepared to answer them; but he reasoned that if the
Bible is a revelation from God, it must be consistent with itself; and that
as it was given for man's instruction, it must be adapted to his
understanding. (p.46)
He laid aside all commentaries and
used the [unreadable] references and his concordance as his only helps. (pp.46-47)
I commenced with
Genesis, and read verse by verse, proceeding no faster than the meaning of
the several passages should be so unfolded as to leave me free from embarrassment respecting
any mysticisms or contradictions. Whenever I found anything obscure, my practice was to compare it with all
collateral passages; and, by the help of Cruden, I examined all the texts of
Scripture in which were found any of the prominent words contained in any
obscure portion. Then, by letting every word have its proper bearing on the
subject of the text, if my
view of it harmonized
with every collateral passage in the Bible, it ceased to be a
difficulty. (pp.47-48)
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Parties de pages suivantes aussi
étonnamment similaires: 206-65, 206-66-7, 207-68, 207-72, 207-73.
Comme les passages dans "Great
Controversy" Vol. IV, et Andrews' "History of the Sabbath" ont
déjà été publiés, il n’est pas nécessaire de les citer à nouveau, aussi
donnons-nous simplement les pages. Comparez les pages 57-369, 186-459, 181-480,
181-481-2, 183-494, 183-4-493-4, 184-494, 184-497, 183-497, 185-498 [Plusieurs
lignes illisibles]
Spirit of Prophecy IV
| D'Aubigne's History
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Many called to mind the scene of our Saviour's trial, when Annas and Caiaphas,
before the judgment-seat of Pilate, demanded the death of him "that perverted the
people." {4SP 121}
The majority of the assembly were
ready to sacrifice Luther... {4SP 123}
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Many were reminded of Annas
and Caiaphas going to Pilate's judgment-seat, and calling for the death of "this
fellow who perverted
the nation." (p.225)
The majority of the princes were
ready to sacrifice Luther... (p.227)
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Comparez aussi les pages suivantes: 91-30,
95-51, 96-54 (deux passages), 99-67 (trois passages), 121-220, 127-236,
127-239, 128-239, 128-240, 129-240, 129-241, 130-241, 131-243 (deux passages),
132-244, 133-244-5 (deux passages), 134-245, 135-245, 135-6-246, 188-247 (trois
passages), 130-249, 141-255, 141-256, 142-256, 144-310-11, 144-312, 142-312,
142-313, 142-314.
Le pasteur Healey déclara devant la
Commission que Madame White n’est pas une femme versée dans la lecture, elle
lit sa bible dans une certaine mesure, mais peu autrement. Nous aimerions
demander au lecteur attentif de noter que mis à part des exceptions insignifiantes,
ces passages cités par Madame White sont donnés en général dans l’ordre exact
en lequel ils apparaissent dans les écrits des auteurs originels. Ses pensées
suivent de façon consécutive les pensées des auteurs copiés. Pour preuves :
"Great Controversy" pages 202-3, 204, 205, 206, 207 ; pour
"Life of Miller" : pages 42, 46, 47, 48, 65, 66, 68, 72 et 73.
Fréquemment ses mots sont exactement les mêmes. En témoigne ce qui suit:
Spirit of Prophecy IV
| D'Aubigne's History
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This bull invited all Catholics to take up
the cross against the heretics. In order to
stimulate them in this cruel work, it absolved them from all ecclesiastical pains
and penalties, it
released all who joined the crusade from any oaths they might have taken; it
legalized their title to any property which they might have illegally
acquired, and promised remission of all their sins to such as should kill any
heretic. It annulled all contracts made in favor of the Vaudois, ordered
their domestics to abandon them, forbade all persons to give them any aid
whatever, and empowered all persons to take possession of their property.
{4SP 83}
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This bull invited all Catholics to take up
the cross against the heretics: and to stimulate them in this
pious work, it absolved
from all ecclesiastical pains and penalties, general and particulars; it released all who joined the
crusade from any oaths they might have taken; it legitimized their title to
any property they might have illegally acquired; and promised remission of
all their sins to such as should kill any heretic. It annulled all contracts
made in favor of the Vaudois, ordered their domestics to abandon them,
forbade all persons to give them any aid whatever, and empowered all persons
to take possession of their property. (p.28)
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Le pasteur Healy devait faire croire à la
Commission qu’elle n’est pas une femme de lecture. Il leur demanda également de
croire que les faits historiques et même les citations, lui sont donnés en
vision sans compter sur les sources ordinaires d’information !!!
Observez que Wylie donne crédit approprié
quand il cite la bulle papale, tandis que Madame White ne le fait pas.
Il est remarquable de noter, pour n’en pas dire davantage, que Wylie, un
écrivain non-inspiré, se trouve plus honnête que Madame White dans ce cas
particulier, qui prétend que tous les faits historiques et même les citations,
lui ont été donnés en vision. Probablement un exemple de vision défectueuse!
Ici nous demandons : Quel est le critique
littéraire qui jugeant selon les citations fournies, et selon une comparaison
des passages indiqués des citations listées, ne conclurait pas que Madame White
en composant sa "Great Controversy" Vol. IV, avait devant elle les
livres ouverts, et de ces livres, en prit à la fois les idées et les mots ?
Nous demandons au lecteur sincère si nous avons éprouvé notre position.
N’est-elle pas convaincue "d’introduction des passages d’un autre, en les
utilisant comme les siens propres"? Si oui, nous avons prouvé le point en
question, et selon le Webster, Madame White serait une plagiaire, une
voleuse littéraire.
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