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Cita De Elena De White Ellen G White the Advent Review and Sabbath Herald Nov 13 1913

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American writer and co-founder of the Seventh-day Adventist Church

Ellen G. White
Ellen G. White.jpg

Ellen White in 1864
Personal details
Born

Ellen Gould Harmon


(1827-xi-26)November 26, 1827

Gorham, Maine,[1] U.South.
Died July 16, 1915(1915-07-xvi) (anile 87)
Elmshaven, St. Helena, California, U.South.
Spouse James White
Children Henry Nichols White
James Edson White
William C. White
John Herbert White
Occupation Author and co-founder of the Seventh-mean solar day Adventist Church building
Signature Ellen G. White's signature

Ellen Gould White ( née Harmon; November 26, 1827 – July 16, 1915) was an American author and co-founder of the Seventh-twenty-four hours Adventist Church. Along with other Adventist leaders such every bit Joseph Bates and her husband James White, she was instrumental inside a small-scale group of early on Adventists who formed what became known as the Seventh-day Adventist Church. White is considered a leading figure in American vegetarian history.[two] The Smithsonian mag named Ellen G. White among the "100 Near Significant Americans of All Fourth dimension."[3]

White claimed to have received over 2,000 visions and dreams from God[4] in public and individual meetings throughout her life, which were witnessed by Adventist pioneers and the general public. She verbally described and published for public consumption the content of each vision. The Adventist pioneers viewed these experiences as the Biblical gift of prophecy every bit outlined in Revelation 12:17 and Revelation nineteen:10 which draw the testimony of Jesus equally the "spirit of prophecy." Her Conflict of the Ages series of writings endeavor to showcase the manus of God in Biblical history and in church history. This cosmic disharmonize, referred to by Seventh-day Adventist theologians as the "Neat Controversy theme", became foundational to the development of 7th-day Adventist theology.[5] Her book on successful Christian living, Steps to Christ, has been published in more 140 languages. The volume Child Guidance, a compilation of her writings about child intendance, grooming and education, has been used every bit the foundation for the Seventh-twenty-four hours Adventist schoolhouse organization.

White was considered a controversial effigy by her critics, and much of the controversy centered on her reports of visionary experiences and on the utilise of other sources in her writings. Historian Randall Balmer has described White as "one of the more of import and colorful figures in the history of American organized religion".[half dozen] Walter Martin described her as "ane of the most fascinating and controversial personages always to appear upon the horizon of religious history".[vii] Arthur Fifty. White, her grandson and biographer, writes that Ellen G. White is the most translated female non-fiction author in the history of literature, equally well every bit the most translated American not-fiction author of either gender.[8] Her writings covered a broad range of subjects, including organized religion, social relationships, prophecy, publishing, nutrition, creationism, agronomics, theology, evangelism, Christian lifestyle, education, and health. She advocated vegetarianism. She promoted and has been instrumental in the establishment of schools and medical centers all over the world, with the most renowned being Andrews University in Michigan and the Colina Linda Academy and Medical Center in California.

During her lifetime she wrote more than 5,000 journal articles and 40 books. As of 2019[update] more than than 200 White titles are available in English, including compilations from her 100,000 pages of manuscript published by the Ellen G. White Manor, which are accessible at the Adventist Book Center. Her most notable books are Steps to Christ, The Desire of Ages and The Great Controversy.

Personal life [edit]

Early life [edit]

Ellen and her twin sister Elizabeth were built-in November 26, 1827, to Robert and Eunice Harmon at a domicile on State Route 114 in Gorham, Maine.[9] She was the 7th of eight children. Robert was a farmer who also made hats using mercuric nitrate.[10]

Charles Eastward. Dudley, Sr., in his volume The Genealogy of Ellen Gould Harmon White: The Prophetess of the Seventh-twenty-four hours Adventist Church, and the Story of the Growth and Development of the Seventh-day Adventist Denomination As It Relates to African-Americans claims that Ellen White had an African-American beginnings.[11] In March 2000, the Ellen G. White Estate commissioned Roger D. Joslyn, a professional genealogist, to research Ellen Thou. White's beginnings. Joslyn concluded that she was of Anglo-Saxon origin.[12]

At the age of ix, White was striking in the face up with a rock.[x] This occurred while she was living in Portland, Maine, and probably attention the Bracket Street School.[nine] This, she said, started her conversion: "This misfortune, which for a time seemed and so bitter and was so hard to conduct, has proved to exist a blessing in disguise. The cruel blow which blighted the joys of earth, was the means of turning my optics to heaven. I might never had known Jesus Christ, had non the sorrow that clouded my early on years led me to seek comfort in him".[13] A few years after her injury, Ellen, with her parents, attended a Methodist campsite meeting at Buxton, Maine; and there, at the age of 12, a breakthrough occurred in which she had a conversion feel and felt at peace.[14]

Millerite motion [edit]

In 1840, at age 12, her family became involved with the Millerite move. As she attended William Miller'due south lectures, she felt guilty for her sins and was filled with terror about beingness eternally lost. She describes herself as spending nights in tears and prayer and being in this condition for several months. On June 26, 1842, she was baptized by John Hobart in Casco Bay in Portland, Maine, and eagerly awaited Jesus to come again. In her afterward years, she referred to this as the happiest time of her life. Her family'south involvement with Millerism caused them to exist disfellowshipped by the local Methodist church.[fifteen]

Union and family [edit]

One-time in 1845 Ellen Harmon came in contact with her future husband James Springer White, a Millerite who became convinced that her visions were 18-carat. A twelvemonth afterward James proposed and they were married past a justice of the peace in Portland, Maine, on August xxx, 1846. James subsequently wrote:

We were married August 30, 1846, and from that hour to the present she has been my crown of rejoicing ... It has been in the good providence of God that both of us had enjoyed a deep feel in the Advent move ... This feel was at present needed equally we should join our forces and, united, labor extensively from the Atlantic Ocean to the Pacific ...[16]

The Whites had four sons: Henry Nichols, James Edson (known as Edson), William Clarence (known every bit Willie or Due west. C.), and John Herbert. But Edson and William lived to adulthood. John Herbert died of erysipelas at the age of two months, and Henry died of pneumonia at the age of 16 [White Estate Biography] in 1863.

Final years and death [edit]

Oak Hill Cemetery-James and Ellen White

White spent the final years of her life in Elmshaven, her domicile in Saint Helena, California afterward the death of her husband James White in 1881. During her concluding years she traveled less frequently every bit she full-bodied upon writing her last works for the church. She died on July 16, 1915, at her domicile in Elmshaven, which is now an Adventist Historical Site. Later three funerals, she was buried with her husband James White in Oak Colina Cemetery, Battle Creek, Michigan.[17]

Ministry [edit]

Visions [edit]

From 1844 to 1863 White allegedly experienced between 100 and 200 visions, typically in public places and meeting halls. She experienced her first vision soon after the Millerite Not bad Disappointment of 1844.[18] [19] She said she had one that led to the writing of The Great Controversy at an Ohio funeral service held on a Lord's day afternoon in March 1858, in the Lovett'south Grove (now Bowling Green) public school, an alleged vision of the ages-long conflict between Christ and His angels and Satan and his angels was given to Mrs. White.[20]

Physical phenomena during visions [edit]

J. N. Loughborough, who had seen White in vision 50 times since 1852, and her husband, James White, listed several concrete characteristics that marked the visions:

  1. "In passing into vision, she gives three enrapturing shouts of "Glory!" which echo and re-echo, the 2d, and especially the tertiary, fainter but more thrilling than the first, the phonation resembling that of 1 quite a distance from you, and just going out of hearing."[21]
  2. For a few moments she would swoon, having no strength. And then she would be instantly filled with superhuman strength, sometimes rising to her feet and walking about the room. She ofttimes moved hands, arms, and head in gestures that were complimentary and graceful. But to whatever position she moved a mitt or arm, it could not be hindered nor controlled by fifty-fifty the strongest person. In 1845, she held her parents' 18.5 pound family Bible in her outstretched left paw for half an 60 minutes. She weighed eighty pounds at the time.[22]
  3. She did not breathe during the entire menses of a vision that ranged from fifteen minutes to three hours. Still, her pulse beat regularly and her countenance remained pleasant as in the natural state.[21]
  4. Her eyes were always open up without blinking; her head was raised, looking upward with a pleasant expression as if staring intently at some distant object. Several physicians, at different times, conducted tests to cheque her lack of breathing and other physical phenomena.[21]
  5. She was utterly unconscious of everything transpiring effectually her, and viewed herself every bit removed from this world, and in the presence of heavenly beings.[21]
  6. When she came out of vision, all seemed total darkness whether in the solar day time or a well-lighted room at night. She would exclaim with a long-drawn sigh, as she took her get-go natural jiff, "D-a-r-thou." She was then limp and strengthless.[21]

Mrs. Martha Amadon added: "There was never an excitement among those present during a vision; nothing caused fear. It was a solemn, quiet scene."[21]

Start vision [edit]

In December 1844, White allegedly experienced her first vision during a prayer coming together at the dwelling house of Mrs. Haines at lx Ocean Street in Due south Portland, Maine, which later became the Griffin Club[23]

At this time I visited ane of our Advent sisters, and in the morning nosotros bowed around the family altar. It was not an heady occasion, and there were but five of us present, all females. While praying, the power of God came upon me as I never had felt it before, and I was wrapt up in a vision of God's glory, and seemed to be ascent higher and college from the world and was shown something of the travels of the Advent people to the Holy City ...[24]

In this vision the "Advent people" were traveling a high and unsafe path towards the city of New Jerusalem [heaven]. Their path was lit from behind by "a bright (light) ... which an angel told me was the midnight weep." Some of the travelers grew weary and were encouraged by Jesus; others denied the light, the light behind them went out, and they vicious "off the path into the dark and wicked globe below."[25] The vision connected with a portrayal of Christ's 2nd coming, post-obit which the Advent people entered the New Jerusalem; and ended with her returning to world feeling lonely, desolate and longing for that "better world."

As Godfrey T. Anderson said, "In event, the vision assured the Advent believers of eventual triumph despite the immediate despair into which they had plunged."[26]

Second and third visions [edit]

In February 1845, White allegedly experienced her second vision in Exeter, Maine known as the "Benedict" vision. Together with the third vision about the new globe, the visions "gave connected meaning to the October 1844 experience and supported the developing sanctuary rationale. Additionally they played an important role in countering the spiritualizing views of many fanatical Adventists past portraying the Father and Jesus as literal beings and heaven as a physical identify."[27]

Public testimony [edit]

Fearing people would not accept her testimony, White did not initially share her visions with the wider Millerite community. In a meeting at her parents' home when she received what she regarded as confirmation of her ministry:

While praying, the thick darkness that had enveloped me was scattered, a brilliant light, like a ball of fire, came towards me, and as information technology fell upon me, my forcefulness was taken away. I seemed to exist in the presence of Jesus and the angels. Once again information technology was repeated, 'Make known to others what I have revealed to you.'[28]

Before long White was giving her testimony in public meetings — some of which she arranged herself — and in her regular Methodist course meetings in private homes.

I arranged meetings with my young friends, some of whom were considerably older than myself, and a few were married persons. A number of them were vain and thoughtless; my experience sounded to them similar an idle tale, and they did not heed my entreaties. But I determined that my efforts should never terminate till these love souls, for whom I had and then great an interest, yielded to God. Several unabridged nights were spent past me in earnest prayer for those whom I had sought out and brought together for the purpose of laboring and praying with them.[29]

News of her visions spread and White was soon traveling and speaking to groups of Millerite followers in Maine and the surrounding area. Her visions were non publicized further afield until January 24, 1846, when her account of the first vision: "Letter From Sister Harmon" was published in the 24-hour interval Star, a Millerite paper published in Cincinnati, Ohio past Enoch Jacobs. White had written to Jacobs to encourage him and although she stated the letter was non written for publication,[30] Jacobs printed it anyway. Through the side by side few years it was republished in various forms and is included as part of her beginning book, Christian Experience and Views, published in 1851.

Two Millerites claimed to have had visions prior to White – William Ellis Foy (1818–1893), and Hazen Foss (1818?–1893), White'due south blood brother-in-law. Adventists believe the prophetic gift offered to these two men was passed on to White when they rejected it.[31]

Centre life [edit]

White described the vision feel as involving a vivid light which would surround her and she felt herself in the presence of Jesus or angels who would prove her events (historical and future) and places (on earth, in sky, or other planets). The transcriptions of White's visions more often than not contain theology, prophecy, or personal counsels to individuals or to Adventist leaders. One of the best examples of her personal counsels is found in a 9-book series of books entitled Testimonies for the Church, that contains edited testimonies published for the full general betterment of the church building. The spoken and written versions of her visions played a meaning office in establishing and shaping the organizational structure of the emerging Adventist Church. Her visions and writings continue to exist used by church leaders in developing the church'south policies and for devotional reading.[ citation needed ]

On March 14, 1858, at Lovett's Grove, near Bowling Green, Ohio, White received a vision while attending a funeral service. On that day James White wrote that "God manifested His power in a wonderful way" adding that "several had decided to keep the Lord'due south Sabbath and become with the people of God." In writing about the vision, she stated that she received applied instruction for church members, and more than significantly, a cosmic sweep of the conflict "between Christ and His angels, and Satan and his angels." Ellen White would expand upon this bang-up controversy theme which would eventually culminate in the Conflict of the Ages series.[32]

Personality and public persona [edit]

White was seen every bit a powerful and sought later on preacher.[33] [34] While she has been perceived as having a strict and serious personality, possibly due to her lifestyle standards, numerous sources describe her as a friendly person.[35] [36]

Major teachings [edit]

Theology [edit]

  • Christ-centered salvation by grace[37]
  • The Great Controversy theme
  • Obedience to revealed truth a sign of genuine faith[38]

Jerry Moon argues that White taught assurance of conservancy.[39] Arthur Patrick believes that White was evangelical, in that she had high regard for the Bible, saw the cross as central, supported righteousness by religion, believed in Christian activism, and sought to restore New Testament Christianity.[xl]

Ellen White avoided using the discussion "Trinity", "and her hubby stated categorically that her visions did not back up the Trinitarian creed."[41] Her theology did not include a doctrine of the Trinity (generally speaking, she lacked doctrine, since she was a preacher/orator rather than an academic theologian).[42] In her ain opinion, Jesus did not begin every bit equal to God the Father only was at a certain moment promoted to equality with the Male parent, which triggered Friction match'due south rebellion (every bit explained in her volume Spirit of Prophecy).[43]

Information technology has nonetheless been demonstrated, by Jerry Moon in The Adventist Trinity Debate, [44] that although her earlier visions and writings do not clearly reveal the Three Persons of the Godhead, her later works strongly bring out the teaching of "the Third Person of the Godhead."[45]

Didactics [edit]

White's earliest essays on teaching appeared in the 1872 autumn editions of the Wellness Reformer.[46] In her first essay she stated that working with youthful minds was the most delicate of tasks. The way of pedagogy should be varied. This would brand it possible for the "high and noble powers of the heed"[46] to take a chance to develop. To exist qualified to brainwash the youth (she wrote), parents and teachers must have self-control, gentleness and love.

White'due south thought of creating a Christian educational organisation and its importance in society is detailed in her writings Christian Education (1893, 1894) and Educational activity (1903).

Wellness reform [edit]

White expounded greatly on the subjects of health, healthy eating and a vegetarian diet. In her volume Counsels on Diet & Foods, she gives advice on the right foods and on moderation. She also warns against the use of tobacco, which was medically accepted in her twenty-four hour period. Her views are expressed in the writings Healthful Living (1897, 1898) and The Health Food Ministry (1970) and The Ministry of Healing (1905). She is the founder of many wellness sanitariums, the nigh famous of which are the Battle Creek Sanitarium[47] and the Loma Linda Sanitarium, that is at present proper name of the Loma Linda University Medical Center.[48] She hired American dr., inventor, and businessman John Harvey Kellogg.[49] Her work for health reform and emphasis on healthy lifestyle is seen equally the cause of the urban center of Loma Linda being named by researcher Dan Buettner a Blue Zone where residents live for longer lives than the average lifespan.[fifty] The health reform prophecies she delivered have become church doctrine to glorify God but does not brand vegetarianism a requirement for conservancy. The most vegetarian church fellowship is in North America where over half of Adventists in N American are vegetarian or vegan.[51] In 2022, journalist Avery Yale Kamila said that White'southward "profound and lasting influence on vegetarian food in the United States continues today."[52]

Major writings [edit]

White's books include:

  • Patriarchs and Prophets (volume, 1890), describing Biblical History from cosmos to Israel's King David.
  • Prophets and Kings (book, 1917), describing Biblical History from King Solomon until Israel returned from exile.
  • The Want of Ages (book, 1898), comprehensive volume on the life of Jesus Christ.
  • The Acts of the Apostles (book, 1911) detailing the rise of the early on Christian church in the first century.
  • The Corking Controversy, describing the history of sin from beginning to end.
  • Steps to Christ (1892), a archetype, concise (evangelical) treatment of personal devotional topics.
  • Christ's Object Lessons (1900), nearly the parables of Jesus.
  • Didactics (1903), principles of Christian pedagogy
  • The Ministry building of Healing (1905), instructions on healthy living and the care of others.
  • Thoughts from the Mount of Approval (1896), about Christ's Sermon on the Mount.

A survey conducted in 2016 found that White was the 11th most-read author in Brazil.[53]

Historic legacy [edit]

According to one evangelical writer, "No Christian leader or theologian has exerted every bit great an influence on a item denomination as Ellen White has on Adventism."[54] Additional authors have stated "Ellen G. White has undoubtedly been the most influential Seventh-day Adventist in the history of the church."[55] [56] She is oftentimes mentioned in non-Adventist media, with one case being Parade magazine in 2022 listing a quote from White among its list of the 100 best love quotes.[57]

Ellen Thousand. White Estate [edit]

The Ellen G. White Estate, Inc., was formed as a result of White's will.[58] It consists of a self-perpetuating board and a staff which includes a secretary (now known as the managing director), several associates, and a support staff. The main headquarters is at the 7th-day Adventist General Conference headquarters in Silver Spring, Maryland. Branch Offices are located at Andrews University, Loma Linda Academy, and Oakwood University. There are 15 additional inquiry centers located throughout the 13 remaining divisions of the globe church. The mission of the White Estate is to circulate Ellen White's writings, interpret them, and provide resource for helping to better sympathize her life and ministry. At the Toronto Full general Conference Session (2000) the earth church building expanded the mission of the White Manor to include a responsibleness for promoting Adventist history for the entire denomination.

Adventist historic sites [edit]

Several of White'south homes are historic sites. The start home that she and her husband owned is now function of the Celebrated Adventist Village in Battle Creek, Michigan.[59] Her other homes are privately owned with the exception of her home in Cooranbong, Commonwealth of australia, which she named "Sunnyside", and her terminal home in Saint Helena, California, which she named "Elmshaven".[threescore] These latter two homes are owned by the Seventh-day Adventist Church and the "Elmshaven" dwelling house is also a National Historic Landmark.

Avondale Higher [edit]

White inspired and guided the foundation of Avondale College,[61] Cooranbong, leaving an educational legacy from her time in Australia. Avondale College is the primary Seventh-day Adventist 3rd establishment in the South-Pacific Division. In 2021, the restored White business firm of Sunnyside was reopened to the public. The home has architectural elements of New England adapted for Australia.[62]

Other sites [edit]

In Florence, Italia, a street is named afterward White. The via Ellen Gould White leads to the Adventist Institute "Villa Aurora" at the Viale del Pergolino.[63]

Vegetarian nutrient [edit]

White had a major influence on the evolution of vegetarian foods and vegetarian food production companies. These included granola, Kellogg's corn flakes, Post cereals, Soyalac soymilk, Worthington Foods, and Morningstar Farms. In 2022, the New York Conference of Seventh-twenty-four hours Adventists had a list of 33 Adventist-affiliated vegetarian restaurants, most that were located inside the Us of America including six that serve in Texas.[64]

Biographical writings [edit]

Ellen White wrote her own biography first published in 1851 as A Sketch of the Christian Experience and Views of Ellen G. White. This she expanded in 1880 as Life Sketches of James White and Ellen Thousand. White which was subsequently expanded once more by White and several authors who covered the remainder of her life, published in 1915 information technology remains in print every bit Life Sketches of Ellen Yard. White (abbreviated equally LS).[65] [66]

The most comprehensive biography of White is an extensive half dozen-volume piece of work called "Ellen Grand. White: A Biography" written by her grandson, Arthur L. White. Thousands of articles and books take been written about various aspects of Ellen 1000. White's life and ministry. A large number of these can exist found in the libraries at Loma Linda Academy and Andrews Academy, the 2 chief Seventh-day Adventist institutions with major research collections about Adventism. An "Encyclopedia of Ellen G. White" is existence produced past two faculty at Andrews University: Jerry Moon,[67] chair of the church history department, and Denis Fortin,[68] dean of the Seventh-day Adventist Theological Seminary.

Theatre [edit]

Red Books: Our Search for Ellen White is a play nigh White, a co-founder of the Seventh-24-hour interval Adventist Church, and the diverse perceptions of her throughout the history of the church. Information technology was produced past the Dramatic Arts Society of Pacific Spousal relationship Higher in California. Information technology was based on interviews collected from over 200 individuals. The title derives from White's books, which were traditionally leap with a scarlet cover.[69] [70]

Moving-picture show [edit]

Produced past the Seventh-Day Adventist church in 2016, the movie Tell the World [71] chronicles the life of Ellen G. White, "Her guidance and advice, obtained through Bible studies, as well every bit dreams and visions revealed by God, guided the steps of the Church in condign a worldwide movement of pity in the areas of health, education, customs development and disaster relief."[72] Today, the Seventh-mean solar day Adventist church has grown to over 20 million members in over 200 countries and territories.

Examination of the prophetic value of her writings [edit]

Most Adventists believe White's writings are inspired and continue to have relevance for the church today. Because of criticism from the evangelical community, in the 1940s and 1950s church leaders such as LeRoy Edwin Froom and Roy Allan Anderson attempted to help evangelicals understand Seventh-24-hour interval Adventists ameliorate by engaging in extended dialogue that resulted in the publication of Questions on Doctrine (1956) that explained Adventist beliefs in evangelical linguistic communication.

Evangelical Walter Martin of the countercult Christian Research Institute "rejected White's prophetic claims", yet saw her "as a genuine Christian believer", dissimilar her contemporaries Joseph Smith, Mary Bakery Eddy, and Charles Taze Russell. Kenneth Samples, a successor of Martin in his interaction with Adventism, likewise denies White's prophetic claims notwithstanding "believe[due south] she, at minimum, had some skillful biblical and theological instincts".[73]

Adventist statement of belief about the Spirit of Prophecy [edit]

White'southward writings are sometimes referred to as the Spirit of Prophecy by Adventists. The term is dually applied to the Holy Spirit which inspired her writings.

Early on Sabbatarian Adventists, many of whom had come out of the Christian Connection, were anti-creedal. However, every bit early on every bit 1872 Adventists produced a statement of Adventist beliefs. This listing was refined during the 1890s and formally included in the SDA Yearbook in 1931 with 22 points. In 1980 a statement of 27 Fundamental Beliefs was adopted, to which one was added to in 2005 to make the electric current list of cardinal behavior.[74] White is referenced in the fundamental belief on spiritual gifts. This doctrinal argument says:

One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church building and was manifested in the ministry of Ellen Yard. White. As the Lord's messenger, her writings are a continuing and administrative source of truth which provide for the church comfort, guidance, teaching, and correction. They besides brand clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28,29; Acts ii:14–21; Hebrews 1:one–three; Revelation 12:17; nineteen:10.)[75]

Criticism [edit]

Critics have voiced doubts as to the reliability of Ellen G. White as a prophetess and the authenticity of her visions. Ronald L. Numbers, an American historian of scientific discipline, criticized White for her views on health and masturbation.[76] Numbers argues that she plagiarized vitalist writers (such as Horace Mann and Larkin B. Coles) for her arguments against masturbation.[76] [77] White'southward book Appeal to Mothers states that she did not re-create her text from the health reform advocates and that she independently reached such conclusions.[78] Numbers' criticism was acknowledged every bit meaning by the staff of the White Estate, which sought to refute information technology in A Critique of the Book Prophetess of Health,[79] arguing that the similarities are due to supernatural inspiration influencing each of the authors.[80]

Roger Coon wrote a lecture arguing that certain followers of the organized religion were engaging in "equal but contrary dangers" in their view of White. He described i group that overdeified her, and ane group that "picks and chooses" from what teachings they follow of hers.[81]

Critics have defendant Ellen White of plagiarism. I such was Walter T. Rea, who argued against the "original" nature of her alleged revelations in his book The White Lie. In response, The White Estate released a certificate to abnegate claims presented in The White Lie. [82]

An attorney who specializes in patent, trademark, and copyright cases,[83] Vincent 50. Ramik, undertook a study of Ellen G. White'southward writings during the early 1980s, and ended that they were "conclusively unplagiaristic."[84] When the plagiarism charge ignited a meaning debate during the late 1970s and early 1980s, the Adventist General Conference deputed a major study by Dr. Fred Veltman. The ensuing projection became known equally the "'Life of Christ' Research Project."[85] Dr. Roger W. Coon,[86] David J. Conklin,[87] Dr. Denis Fortin,[88] [89] King and Morgan,[ninety] among others, undertook the refutation of the accusations of plagiarism. At the determination of his report, Ramik states:

It is incommunicable to imagine that the intention of Ellen G. White, every bit reflected in her writings and the unquestionably prodigious efforts involved therein, was anything other than a sincerely motivated and unselfish endeavour to place the understandings of Biblical truths in a coherent form for all to see and comprehend. Most certainly, the nature and content of her writings had simply one promise and intent, namely, the furthering of flesh's agreement of the give-and-take of God. Considering all factors necessary in reaching a but conclusion on this issue, it is submitted that the writings of Ellen G. White were conclusively unplagiaristic.[84]

Ramik cleared her of breaking the police force of the state and time (copyright infringement/piracy).[84] [91] In 1911, more than seventy years before charges of plagiarism, White wrote in the introduction to The Great Controversy her reason for quoting, in some cases without giving due credit, sure historians whose "statements afford a ready and forcible presentation on the discipline."[92] That ways that she best-selling the charges of "uncredited paraphrasing," a mutual literary practice of her time.[82] [93] Spectrum, a liberal Adventist publication, claims that, due to the plagiarism scandal, "at least the educated mainstream church" ("church" meaning SDA church) no longer buys into the claim of White's "exact inspiration".[94]

That Ellen White borrowed from other authors was openly acknowledged past herself (cf. GC 11-xii) and by people close to her (cf. 2SM 451-465).[95]

—Denis Fortin & Jerry Moon, The Ellen Yard. White Encyclopedia

Robert Olson, secretarial assistant of the Ellen Thousand. White Estate, said, "The church building is non denying the accumulating evidence of White'south copying…."[96]

—T. Joe Willey, The Peachy Controversy Over Plagiary: The Last Interview of Walter Rea, Spectrum Magazine

The clearest evidence that Ellen G. White and her publisher, The Review & Herald, were guilty of illegal copyright infringement was the lawsuit filed against them by Conybeare and Howson, a major publisher in the 19th century, which documented extensive plagiarism by Ellen G. White in her book, Sketches from the Life of Paul,[97] taken from their book, Life and Epistles of the Campaigner Paul, published in 1855. Confronted with this bear witness, the Seventh-solar day Adventists immediately ceased publishing Ellen Grand. White's book, and did not re-publish it until the Conybeare and Howson copyright had expired.[98]

The prove that this was no isolated incident is constitute in the fact that the public secular press accused Ellen G. White of all-encompassing plagiarism, documenting that this was her full general practice, and concluding that "Mrs. White is a plagiarist, a literary thief."[99]

See also [edit]

  • Adventism
  • Adventist Baptismal Vow
  • Adventist Health Studies
  • Conditional Immortality
  • Criticism of the Seventh-day Adventist Church
  • Inspiration of Ellen One thousand. White
  • Seventh-day Adventist Church Pioneers
  • Teachings of Ellen G. White
  • 3 Angels' Messages
  • Prophecy in the Seventh-solar day Adventist Church

References [edit]

  1. ^ Daily, Steve (October 12, 2020). Dr. Page Publishing, Inc. p. 364. ISBN978-1647018771.
  2. ^ "History of Vegetarianism - Ellen One thousand. White (1827 - 1915)". ivu.org . Retrieved February half dozen, 2020.
  3. ^ Frail, T.A. (November 17, 2014). "Meet the 100 Most Significant Americans of All Time". Smithsonian.com . Retrieved Feb two, 2018.
  4. ^ "Ellen M. White Biography". Ellen 1000. White Manor . Retrieved Nov 21, 2018.
  5. ^ Douglass 2010, p. 416.
  6. ^ Balmer 2002, pp. 614–615.
  7. ^ Martin 1965, p. 379.
  8. ^ White 2000.
  9. ^ a b Kamila, Avery Yale (May 13, 2015). "Maine woman founded church building, converted followers to vegetarianism - Portland Press Herald". Printing Herald . Retrieved August 3, 2017.
  10. ^ a b White, Arthur L. (1984). Ellen Chiliad. White: The Early on Years, 1827–1862 (Vol. one). Review and Herald Publishing. p. 28. ISBN9780828001199.
  11. ^ Dudley, Sr., Charles Eastward. (1999). The genealogy of Ellen Gould Harmon White: the prophetess of the Seventh-24-hour interval Adventist Church, and the story of the growth and development of the 7th-Day Adventist denomination as it relates to African-Americans. Dudley Pub. Services, 1999 – 172 pages. ISBN978-0-9670271-0-iv . Retrieved March 12, 2011.
  12. ^ Joslyn, Roger D. "Gould Ancestry of Ellen Gould (Harmon) White". Australasian Spousal relationship Record, May 21, 1973, P. v. Ellen G. White Estate. Retrieved March 12, 2011.
  13. ^ "Review and Herald". Review and Herald publishing. Nov 25, 1884: paragraph two.
  14. ^ "Adventist Review Online | with All Our Might". Archived from the original on January 3, 2016. Retrieved Jan 2, 2016.
  15. ^ Merlin D. Burt (1998). Ellen G. Harmon's Three Stride Conversion Betwixt 1836 and 1843 and the Harmon Family Methodist Experience. Term paper, Andrews University.
  16. ^ Life Sketches, 1880 edition, 126, 127.
  17. ^ "James and Ellen White family burial identify in Oak Colina Cemetery, Boxing Creek, Michigan". Digital Archives. Loma Linda University. Retrieved July 14, 2018.
  18. ^ Graybill 1994.
  19. ^ Adventist History Library'southward Ellen White'due south Commencement Vision includes the various printed editions of her first vision.
  20. ^ "The "Peachy Controversy" Vision". White Estate . Retrieved February ii, 2018.
  21. ^ a b c d e f White 1985, pp. 122–123.
  22. ^ White 1985, p. 92.
  23. ^ Laaka, Juliette (April 17, 2018). "'Spirits' remain as South Portland'southward former Griffin Club disappears". Press Herald . Retrieved July 2, 2020.
  24. ^ White, Arthur 50. 1985, "Chapter vii – (1846–1847) Entering Marriage Life", Ellen G. White: The Early on Years, Vol. ane 1827–1862, page 56
  25. ^ White, Arthur L. 1985, "Chapter 7 – (1846–1847) Entering Marriage Life", Ellen Grand. White: The Early Years, Vol. 1 1827–1862, page 57
  26. ^ Godfrey T. Anderson, "Sectarianism and Organisation, 1846–1864," in Adventism in America: a History, ed. Gary State (Berrien Springs: Andrews University Press, 1998), 31.
  27. ^ Merlin D. Burt, "The Historical Background, Interconnected Development, and Integration of the Doctrines of the Heavenly Sanctuary, the Sabbath, and Ellen G. White's Role in Sabbatarian Adventism from 1844–1849", PhD, Andrews University, 2002, 170.
  28. ^ White, Arthur L. 1985, "Chapter 7 – (1846–1847) Entering Spousal relationship Life", Ellen Thousand. White: The Early on Years, Vol. 1 1827–1862, folio 63
  29. ^ Ellen G. White, Testimonies for the Church Vol.1, (1855–1868)
  30. ^ "The Twenty-four hour period-Star -- Ellen One thousand. White Writings". text.egwwritings.org.
  31. ^ Nix, James R. (Dec iv, 1986). "The third prophet spoke forth". Adventist Review. Washington, D.C.: Review and Herald. 163: 22. ISSN 0161-1119. Archived from the original (DjVu) on May 22, 2011. Retrieved Apr 15, 2008.
  32. ^ Ellen Thousand. White (1860). My Christian Experience, Views, And Labors In Connection With The Rising And Progress Of The Third Affections's Message. James White.
  33. ^ See Horace Shaw's doctoral dissertation, "A Rhetorical Assay of the Speaking of Mrs. Ellen G. White, A Pioneer Leader and Spokeswoman of the Seventh-day Adventist Church" (Michigan State University, 1959), p282.
  34. ^ Chapter 12: "The Sought-for Speaker" in Messenger of the Lord past Herbert Douglass
  35. ^ See Walking With Ellen White: The Man Interest Story past George R. Knight. http://h0bbes.wordpress.com/2008/xi/05/ellen-white-the-real-human being-being/
  36. ^ Life With My Mother in law: An interview with Ethel May Lacey White Currow [ permanent expressionless link ] " DjVu by Ed Christian. Her grandson Arthur L. White recounts happy childhood memories of her
  37. ^ "My soul was daily drinking rich draughts of salvation. I thought that those who loved Jesus would love His coming, and then went to the grade meeting and told them what Jesus had washed for me and what a fullness I enjoyed through assertive that the Lord was coming. The form leader interrupted me, saying, "Through Methodism"; simply I could not give the celebrity to Methodism when it was Christ and the hope of His before long coming that had made me free." Early Writings Pg. thirteen
  38. ^ "A Word to the Little Flock, Ellen White's portion". www.earlysda.com.
  39. ^ http://www.andrews.edu/~jmoon/Documents/GSEM_534/Class_outline/08.pdf[ bare URL PDF ]
  40. ^ Arthur Patrick, "An Adventist and an Evangelical in Commonwealth of australia? The Case of Ellen White In The 1890s." in Lucas: An Evangelical History Review No. 12, December 1991
  41. ^ Bull, Malcolm; Lockhart, Keith (2007). "The Divine Realm". Seeking a Sanctuary: Seventh-twenty-four hours Adventism and the American Dream. Indiana University Press. p. 75. ISBN978-0-253-34764-0. With Adventism'southward most articulate spokesmen and so implacably opposed to the doctrine of the Trinity, it is unsurprising that one researcher was forced to conclude that he was "unable to discover any testify that 'many were Trinitarians' earlier 1898, nor has there been found whatsoever Trinitarian annunciation written, prior to that engagement, by an Adventist writer other than Ellen G. White."46 But even this is an overstatement. Although not actively anti-Trinitarian, Ellen White ever carefully avoided using the term "Trinity," and her husband stated categorically that her visions did not support the Trinitarian creed.47
  42. ^ Guy, Fritz (April xi, 2014). "Theology". In Dopp Aamodt, Terrie; State, Gary; Numbers, Ronald L. (eds.). Ellen Harmon White: American Prophet. Oxford University Press. pp. 144–145. ISBN978-0-19-937387-1. Strictly speaking, very seldom did Ellen White "do theology." That is, she did not ordinarily practise what professional person theologians typically do. She did not produce a book of or about theology. She did not think, speak, and write in theological language. ... She did not elaborate a item doctrine of the Trinity, atonement, God and time, or free will. She did not explicate the precise meaning and broader implications of her own language and ideas, nor did she always use her theological vocabulary consistently. She did not endeavor to explicate exact or conceptual inconsistencies—either those of Scripture or her own—or to reduce the tensions inherent in her overall theological understanding.
  43. ^ Balderdash, Malcolm; Lockhart, Keith (2007). "The Divine Realm". Seeking a Sanctuary: Seventh-twenty-four hour period Adventism and the American Dream. Indiana University Printing. p. 72. ISBN978-0-253-34764-0 . Retrieved March vii, 2022. simply in her version of the effect that destroyed the unity of the divine realm—the rebellion of Satan. As White related in the Spirit of Prophecy, the devil'south revolt against divine police came well-nigh precisely considering Satan was unwilling to accept Jesus' position in the heavenly hierarchy. At that time Satan, who was then known as Friction match, was "a high and exalted angel, next in honor to God's dear Son."13 Information technology was an organisation with which he had been happy, according to White, until a primordial anniversary formalized the supremacy of Jesus: "The Father then fabricated known that it was ordained by himself that Christ, his Son, should be equal with himself."fourteen Still, Satan believed that this decision had been taken without prior consultation, and he convened a coming together of the angels to air his grievances. A ruler had now been appointed over them, he said, and "he would no longer submit to this invasion of his rights and theirs."fifteen
  44. ^ "Andrews University Seminary Studies: Trinity Argue Part 1". www.sdanet.org . Retrieved March 26, 2020.
  45. ^ White, Ellen. The Desire of Ages. pp. 669–671.
  46. ^ a b White, Ellen K. (September 1872). "Proper Educational activity" (PDF). The Health Reformer. Battle Creek, Michigan: The Wellness Reform Institute. seven (9): 284–286 (electronic 28–30). Retrieved May 31, 2011.
  47. ^ "Battle Creek Sanitarium, Early on Health Spa | Encyclopedia.com". www.encyclopedia.com . Retrieved February half-dozen, 2022.
  48. ^ "Urban center of Colina Linda - Our History". The City of Loma Linda, California. 2018. Retrieved February vi, 2022.
  49. ^ "History of Cereal with Breakfast Recipes | History Kitchen". PBS Food. November 29, 2012. Retrieved March 3, 2022.
  50. ^ Whitman, Jake (September two, 2020). "Have information technology from the 'Blue Zones': Diet, human connexion every bit important as always". news.yahoo.com . Retrieved February 6, 2022.
  51. ^ Randall, Rebecca. "Many Adventists in Asia and Africa Believe You Must Be Vegan to Exist Saved". Christianity Today . Retrieved February 7, 2022.
  52. ^ Kamila, Avery Yale. "Vegan Kitchen: Nearly 150 years ago, a Seventh Twenty-four hour period Adventist leader had a vision almost vegetarianism". Portland Printing Herald . Retrieved March 10, 2022.
  53. ^ Lemos, Felipe; McChesney, Andrew (May 20, 2016). "Ellen White Among Well-nigh-Read Authors in Brazil". Adventist Review . Retrieved February vi, 2018.
  54. ^ CRI Journal – CRJ0005B
  55. ^ Meeting Ellen White: a fresh look at her life, writings, and major themes by George R. Knight
  56. ^ Adventist ABC Bookstore Final Day Events Archived September five, 2010, at the Wayback Machine
  57. ^ Pelzer, Kelsey (January 29, 2022). "Have You Constitute the Real Deal? 100 Deep Love Quotes To Cherish Always and Forever". Parade: Amusement, Recipes, Health, Life, Holidays . Retrieved February 6, 2022.
  58. ^ "Messenger of the Lord". thousand.egwwritings.org.
  59. ^ Atwood, Wayne. "Habitation".
  60. ^ "Elmshaven Historical Habitation". www.discoverelmshaven.org.
  61. ^ "Ellen G. White®: A Cursory Biography". Whiteestate.org. Retrieved March 16, 2013.
  62. ^ "Restored Ellen G. White Home in Australia Is Open up to Visitors Again | Adventist Review". adventistreview.org. July 2, 2021. Retrieved February 13, 2022.
  63. ^ EUDNews, HopeMedia Italia. "Florence, Italy names a street after Ellen Thou. White". Adventist News Network . Retrieved February xiii, 2022.
  64. ^ Kamila, Avery Yale (Feb 20, 2022). "Vegan Kitchen: Nearly 150 years ago, a Seventh Solar day Adventist leader had a vision about vegetarianism". Portland Press Herald . Retrieved March eleven, 2022.
  65. ^ "Life Sketches of Ellen Thousand. White".
  66. ^ "Life Sketches of Ellen G. White".
  67. ^ Jerry Moon Faculty bio at Andrews University
  68. ^ Denis Fortin Faculty bio at Andrews University
  69. ^ "PUC theater turns attention to school's founder, Ellen White". Napa Valley Annals. March ane, 2007. Retrieved Dec 21, 2010.
  70. ^ "Ruddy Books: Our Search for Ellen White. Reviewed by Adrian Zytkoskee". Archived from the original on July seven, 2010.
  71. ^ "Tell the Earth". Official website of the 7th-twenty-four hours Adventist Church building. Full general Conference of Seventh-twenty-four hour period Adventists. Retrieved July 6, 2017.
  72. ^ "Nigh the Picture show, Tell the World". Official Site of the Seventh-solar day Adventist globe church. General Conference of Seventh-twenty-four hours Adventists. Retrieved July 6, 2017.
  73. ^ Samples, Kenneth (2007). "Evangelical Reflections on Seventh-day Adventism: Yesterday and Today Archived July xix, 2011, at the Wayback Auto." Questions on Doctrine 50th ceremony briefing
  74. ^ "Seventh-twenty-four hour period Adventist 28 Key Beliefs" (PDF). Official Site of the Seventh-day Adventist globe church. Full general Conference of Seventh-day Adventists. Retrieved July 6, 2017.
  75. ^ Team, Adventist org. "What do Seventh Mean solar day Adventists Really Believe?". Adventist.org.
  76. ^ a b Numbers, Ronald Fifty. (2008) [1976]. "Brusque Skirts and Sex". Prophetess of health: a study of Ellen G. White (third ed.). Thou Rapids, Michigan: Wm. B. Eerdmans Publishing Co. pp. 207–218. ISBN978-0-8028-0395-5 . Retrieved June 30, 2011. Ellen White followed another well-marked trail when she ventured into the potentially hazardous field of sexual activity. From the appearance of Sylvester Graham'southward Lecture to Young Men on Chastity in 1834 this subject had played an integral and highly visible role in health-reform literature. Alcott, Coles, Trail, and Jackson, among others, had all spoken out on the dangers of what they regarded equally excessive or abnormal sexual activities, particularly masturbation, which was thought to crusade a frightening array of pathological weather condition ranging from dyspepsia and consumption to insanity and loss of spirituality. By carefully couching their appeal in humanitarian terms, they had largely avoided offending the sensibilities of a prudish public. Theirs was a genuinely moral crusade against what Jackson chosen "the corking, crying sin of our time."
  77. ^ Numbers (2008:213–214)
  78. ^ Numbers (2008:211)
  79. ^ The Staff of the Ellen Yard. White Estate A Critique of the Book Prophetess of Wellness, 2008. Upon the criticism of Mrs. White'southward views on masturbation come across p. 72 of the publication.
  80. ^ The Staff of the Ellen Thousand. White Estate A Critique of the Book Prophetess of Wellness, third edition (2008), p. 9
  81. ^ Coon, Roger. "Ellen G. White: The Person. The Human-Interest Story". Andrews University . Retrieved February 6, 2018.
  82. ^ a b "Ellen Grand. White® Estate: The Truth About "The White Prevarication"". whiteestate.org . Retrieved Jan 17, 2020.
  83. ^ "Was Ellen G. White a Plagiarist?".
  84. ^ a b c "Ellen Thousand. White® Estate: The Ramik Study: Memorandum of Law Literary Propert Rights 1790-1915". whiteestate.org. Archived from the original on Dec 14, 2007.
  85. ^ Full general Briefing Archives Archived July 15, 2010, at the Wayback Automobile of the Seventh-twenty-four hours Adventist Church
  86. ^ Ellen G. White as a Writer: Role Three – The Issue of Literary Borrowing
  87. ^ "Alphabetize FILES on Accuse of Plagiarism against E.M.White". dedication.www3.50megs.com.
  88. ^ Ellen M. White as a Writer: Case Studies in the Issue of Literary Borrowing
  89. ^ "Untitled Document". www.andrews.edu.
  90. ^ E. Marcella Anderson King; Kevin L. Morgan (2009). More Than Words: A Report of Inspiration and Ellen White's Utilize of Sources in The Desire of Ages. Award Him Publishers.
  91. ^ "Was Ellen G. White A Plagiarist?". Ellen Thousand. White Writings . Retrieved October 28, 2018. Ellen G. White was not a plagiarist and her works did not constitute copyright infringement/piracy.
  92. ^ Ellen G. White. The Conflict of the Ages Story, Vol. 5. The Great Controversy—Illustrated. Digital Inspiration. p. xvi. The keen events which have marked the progress of reform in past ages are matters of history, well known and universally acknowledged by the Protestant world; they are facts which none can gainsay. This history I have presented briefly, in accordance with the telescopic of the book, and the brevity which must necessarily be observed, the facts having been condensed into as little space as seemed consistent with a proper agreement of their application. In some cases where a historian has so grouped together events every bit to beget, in brief, a comprehensive view of the discipline, or has summarized details in a convenient manner, his words have been quoted; but in some instances no specific credit has been given, since the quotations are not given for the purpose of citing that writer every bit authority, simply considering his statement affords a ready and forcible presentation of the subject. In narrating the experience and views of those carrying forrard the work of reform in our ain fourth dimension, similar use has been made of their published works. Cf. The Great Controversy, p. xi.4 1911 edition.
  93. ^ McArthur (2008: 48). Quote: "Rather, he was always at pains to emphasize that Mrs. White herself best-selling indebtedness in the book'southward Introduction:"
  94. ^ McArthur, Benjamin (Spring 2008). "Betoken of the Spear: Adventist Liberalism and the Study of Ellen White in the 1970s" (PDF). Spectrum. 36 (2): 45, 53. ISSN 0890-0264. Retrieved July 1, 2019. If credence of her literary borrowing is now a commonplace, it is just then because of some excellent research accomplished past Adventist scholars in the 1970s and 1980s.
  95. ^ "Untitled Document". Andrews University. Feb 18, 2009. Retrieved Apr 4, 2020.
  96. ^ Willey, T. Joe (January five, 2017). "The Great Controversy Over Plagiary: The Last Interview of Walter Rea". spectrummagazine.org . Retrieved April 3, 2020.
  97. ^ White, Ellen One thousand. (1855). Sketches from the Life of Paul. Hagerstown, Maryland: Review & Herald.
  98. ^ Stewart, Charles E. (May viii, 1907). "A Response to an Urgent Testimony from Mrs. Ellen G. White".
  99. ^ "Is Mrs. E. G. White a Plagiarist?". Healdsburg Enterprise: 1, 4–half dozen. March 20, 1889.

Prophetess of Health: A Study of Ellen G. White (Paperback) Published July 2, 2008 by Eerdmans Paperback, 446 pages

Prophetess of Health: Ellen G. white and the Origins of Seventh-Day Adventist Health Reform (Paperback) Published December ane, 1992 past University of Tennessee Press Paperback, 335 pages

Prophetess of Health: A Report of Ellen G. White (Hardcover) Published May ane, 1976 by HarperCollins Publishers Hardcover 271 pages

Walter Rea, The White Lie - Turlock, CA: 1000 & R Publications, 1982, 409 pages

Further reading [edit]

  • Aamodt, Terrie Dopp, Gary Country, and Ronald Fifty. Numbers, eds. Ellen Harmon White: American Prophet (Oxford University Press, 2014) 365 pp. essays by contained scholars
  • Balmer, Randall (2002). "White, Ellen Gould (née Harmon)". Encyclopedia of Evangelicalism. Westminster: John Knox Press. pp. 614–xv.
  • Butler, Jonathan M. (Winter 1991). "Prophecy, Gender, and Culture: Ellen Gould Harmon [White] and the Roots of Seventh-day Adventism". Religion and American Civilization. 1 (1): 3–29. doi:x.1525/rac.1991.1.1.03a00020.
  • Douglass, Herbert East. (2010). The Heartbeat of Adventism, the Bang-up Controversy Theme in the Writings of Ellen White (PDF). Nampa, Idaho: Pacific Printing Publishing Association. p. 416. ISBN978-0-8163-2458-3. Archived from the original (PDF) on Dec half dozen, 2011. Retrieved December 13, 2011.
  • Graham, R. E. (1985). Ellen G. White, Cofounder of the Seventh-twenty-four hour period Adventist Church. New York: Peter Lang.
  • Graybill, Ronald (1983). The Power of Prophecy: Ellen Yard. White and Women Religious Founders of the Nineteenth Century (Ph.D. diss.). The Johns Hopkins Academy.
  • Graybill, Ron (February 1994). "Visions and Revisions, Part 1". Ministry Mag. Archived from the original on July 24, 2011. Retrieved March thirteen, 2011.
  • Land, Gary (ed.). The World of Ellen G. White. a historical groundwork to White's writings without critically comparing the two.
  • Martin, Walter (1965). The Kingdom of the Cults. Minneapolis, Minnesota: Bethany Fellowship. p. 379.
  • Moon, Jerry; Fortin, Denis, eds. (2013). The Ellen M. White Encyclopedia. Hagerstown, Physician: Review and Herald.
  • White, Arthur 50. (1985). ""Chapter 7 – (1846–1847) Entering Matrimony Life"". Ellen G. White: The Early Years, 1827–1862. Vol. 1. Ellen G. White Estate.
  • White, Arthur 50. (August 2000). "Ellen Yard. White: A Brief Biography". Ellen G. White Manor.
  • Campbell, Michael W. (2013). Ellen White and the Souvenir of Prophecy: An Introduction to Her Prophetic Life and Ministry. Lincoln, Nebraska: AdventSource.

External links [edit]

  • Ellen Thou. White Estate, Inc.
  • Works by Ellen Gould Harmon White at Projection Gutenberg
  • Works by or virtually Ellen G. White at Internet Archive
  • Works by Ellen K. White at LibriVox (public domain audiobooks)
  • extensively researched genealogy

Writings online [edit]

  • Ellen White's Offset Vision
  • Major books (from the White Estate page)
  • Old and new search engines for "The Consummate Published Writings of Ellen K. White"
  • Adventist Archives Contains many articles written past Ellen White

mcbrydegiver1988.blogspot.com

Source: https://en.wikipedia.org/wiki/Ellen_G._White

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