To many Adventists, Ellen G. White is regarded as a revered prophet; to some, she is held in high esteem, and in certain circles, treated with a degree of veneration. Conversely, there are individuals, both historically and contemporarily, who harbour questions regarding the nature and validity of her inspiration. Understanding this complex, implicitly entangled relationship with her is necessary.
The nostalgia for the beautifully written passages in some of her stories must be balanced with the facts of how they came to be. Her own words, the non-attributed borrowings, consist of words and ideas she utilised from others. White’s assertion that she writes under divine inspiration, “from the throne of God,” can be perplexing for some individuals.
The time-consuming, painstaking work of her literary assistants interwove her words with the beautiful explanations drawn from a large collection of authors who were also at pains to describe who Jesus really was. One is not merely hearing White here, but also the words and thoughts of others before her, such as James Russell Miller, who writes:
A true appreciation of the story of the teachings of the gospel will reveal the fact that our Lord himself exercised the most beautiful and thoughtful tact in all his mingling among the people. He was utterly incapable of rudeness. He never needlessly spoke a harsh word. He never gave needless pain to a sensitive heart. He was most considerate of human weakness. He was most gentle toward all human sorrow. He never suppressed the truth, but he uttered it always in love.
[James Russell Miller, Week-day Religion, 1880]
The historical context of her writings is important for understanding her often harsh statements towards fellow Adventists, particularly when her visions were questioned. In an era where prophetic voices were both revered and contested, she boldly asserted that anyone who dared to doubt her prophetic gift was under Satan’s banner, thus framing skepticism as a direct affront to God’s will and a challenge to the very foundations of the faith that she sought to uphold. This duality between faith and doubt permeated her teachings, emphasising that loyalty to her vision was synonymous with loyalty to divine instruction.
It can also be observed, through only a light research of her collection of writings, that she believed that those who rejected her as a prophet were “doomed,” “damned,” and “lost.” She argued that the stakes were incredibly high; to dismiss her guidance was not merely an oversight, but a perilous choice that could lead to spiritual ruin. Thus, her words served as both a warning and a rallying cry for her followers, urging them to remain steadfast in their belief and commitment to her prophetic mission.
However, this approach starkly contrasts with how Jesus behaved during His time on Earth, embodying grace, mercy, and understanding even towards those who doubted Him.
Analysing the key Adventists surrounding White is useful, as their behaviour significantly influenced her and vice versa. They faced challenges in their interpretations of God’s plan. White’s visions were often confirmation of the principles and beliefs that the Adventists had determined through prayer and bible study. Additionally, the movement grappled with an air of exclusivity that fostered a “them vs. us” mentality. This tendency was further exacerbated through the often harsh pronouncements by the prophet, alienating those who questioned her views. The tendency to alienate continues today, with various conservative factions, mainly associated with various independent ministries, asserting that anyone who questions their interpretation of White’s inspiration is destined for exclusion from heaven.
Ellen G. White, through a claim of divine guidance, addressed a multitude of subjects. White continued to fervently believe in the imminent second coming of Jesus. She maintained this belief despite being among the disappointed “Millerites” on March 21, 1844, and again on October 22, 1844 (and subsequent Adventist dates).
The Timing of Jesus’ Second Coming
Lucinda Burdick, a friend of Ellen White in the 1840s, shared how White frequently predicted the return of Christ. Lucinda Burdick was a pastor’s wife and an early associate of Ellen Harmon (later Ellen G. White) in the mid-1840s. She left one of the most detailed eyewitness accounts of Ellen Harmon’s earliest visions, especially during the Shut Door period, written in 1908 and notarized. Her testimony is often cited in Adventist historical studies because it provides a rare first-person description of Ellen’s early prophetic claims.
“I became acquainted with James White and Ellen Harmon (now Mrs. White) early in 1845. … She pretended God showed her things which did not come to pass. At one time she saw that the Lord would come the second time in June 1845. The prophecy was discussed in all the churches, and in a little ‘shut-door paper’ published in Portland, Maine. During the summer, after June passed, I heard a friend ask her how she accounted for the vision? She replied that ‘they told her in the language of Canaan, and she did not understand the language; that it was the next September that the Lord was coming, and the second growth of grass instead of the first in June.’ September passed, and many more have passed since, and we have not seen the Lord yet. It soon became evident to all candid persons, that many things must have been ‘told her in the language of Canaan,’ or some other which she did not understand, as there were repeated failures. I could mention many which I knew of myself.
Once, when on their way to the eastern part of Maine, she saw that they would have great trouble with the wicked, be put in prison, etc. This they told in the churches as they passed through. When they came back, they said they had a glorious time. Friends asked if they had seen any trouble with the wicked, or prisons? They replied, ‘None at all.’ People in all the churches soon began to get their eyes open, and came out decidedly against her visions; and, just as soon as they did so, she used to see them ‘with spots on their garments,’ as she expressed it. I was personally acquainted with several ministers, whom she saw landed in the kingdom with ‘Oh! such brilliant crowns, FULL of stars.’ As soon as they took a stand against the visions, she saw them ‘doomed, damned, and lost for ever, without hope.”
[Lucinda Burdick as quoted in Miles Grant, An Examination of Mrs. Ellen White’s Visions (Boston, Massachusetts: Advent Christian Publication Society, 1877]
Though Burdick’s testimony has encountered scrutiny from Adventist Apologetics, it is evident from White’s repeated warnings that she genuinely believed and conveyed through her visions that time was limited. Clearly, this did not come to fruition. After the June 1845 date passed without incident, another date was established for October 22, 1845, as this was purported to be the time of the Jubilee.
[Truth or Fables. (n.d.). Lucinda Burdick: An in-depth story including her signed statement.]
Joseph Bates
Joseph Bates, a pivotal co-founder of the Seventh-day Adventist Church alongside James and Ellen White had sold his farm to support the early Adventist movement. Even after selling the farm, he continued to experience prosperity and maintain his influence. As a devoted vegetarian, Bates steadfastly avoided drinking, smoking, and indulging in rich, unhealthy foods, fully embodying his health principles. As a health reformer, he played an influential role in establishing the motivation that led to the Adventist Health message.
Bates found himself grappling with skepticism regarding White’s visions, as her affirmation of the 1845 dates were now seen to be inaccurate.
In 1846, he published his book titled “The Opening Heavens” which reflected his passion for astronomy. Bates, with a warm spirit, often drew in those around him, engaging them in lively and enthusiastic discussions about the cosmos, sharing not just knowledge, but also his wonder for the universe.
Interplanetary Travels
Coincidentally, in November 1846, as disappointment hung heavily from the dashed expectations of Christ’s return during the seventh month, 1845, Ellen Harmon White claimed to experience a profound vision of the planets. What was even more amazing was that, the author of “The Opening Heavens“, Joseph Bates, was there on hand during her vision. As a result of her vision, a tract describing her journey to Jupiter, Saturn, and another planet was published and offered for sale in 1847. Years later J.N Loughborough also published an account. Subsequently in 1942 Seventh-day Adventist historian A.W. Spalding included White’s vision in his book. [Tract published by James White – A Word to the “Little Flock”, 22.]
Loughborough’s published account of the meeting based on Bates’ narration to him:
“Mrs. White, while in vision, began to talk about the stars, giving a glowing description of rosy-tinted belts which she saw across the surface of some planet, and added, ‘I see four moons.’ ‘Oh,’ said Elder Bates, ‘she is viewing Jupiter!’ Then having made motions as though traveling through space, she began giving a description of belts and rings in their ever-varying beauty, and said, ‘I see seven moons.’ Elder Bates exclaimed, ‘She is describing Saturn.’ Next came the description of Uranus, with its six moons; then wonderful description of the ‘opening heavens,’ with its glory, calling it an opening into a region more enlightened. Elder Bates said that her description far surpassed any account of the opening heavens he had ever read from any author. While she was talking and still in vision, he arose to his feet, and exclaimed, ‘O how I wish Lord John Rosse was here tonight!’ Elder White inquired, ‘Who is Lord John Rosse?’ ‘Oh,’ said Elder Bates, ‘he is the great English astronomer. I wish he was here to hear that woman talk astronomy, and to hear that description of the “opening heavens.” It is ahead of anything I ever read on the subject.’
[Ellen G. White: The Early Years: 1827-1862 (Vol.1)]
A.W. Spalding expanded on the vision in his book Pioneer Stories of the Second Advent Message, chapter 17, “The Opening Heavens and the Unchanged Law.”
“She told much more than astronomers knew about these, for they are not sure the planets are inhabited, but she saw that they are. On Saturn she saw good old Enoch, who was translated five thousand years ago, without dying. He said that was not his home, that he was only visiting there, that he lived in heaven, where God dwells, and there he was waiting until the earth should be restored as it had been in Eden. The people of these worlds were all very much more beautiful and strong than the people of earth, for sin has never entered there.”
Ellen G. White’s vision of the planets had helped restore Bates’ faith in her spiritual gift.
“Bates had been troubled with serious doubts as to the visions, but the evidence in the experience at Topsham was such that he accepted them wholeheartedly from that time forth. Ellen White never wrote out in detail what she was shown. It is evident that God’s purpose in giving this vision was to establish confidence in the heart of Joseph Bates. It should be borne in mind that the number of moons she was shown was what Bates, up to that time, had seen through the telescope. Stronger, more modern telescopes have brought into view additional moons circling the planets described. Nevertheless, had Ellen been shown what stronger telescopes now reveal, Bates’s doubts would have been confirmed, rather than alleviated.”
[1985 Ellen G. White: The early years: 1827 – 1862 (vol 1) 114:7]
Ellen White permitted the details to be published in a small tract sold at their next camp meeting without making corrections. There is no record of her writing down the vision, and once science caught up the White Estate explained that there is no record of her having named the planets. However, since many people were talking about planets like Jupiter and Saturn, it’s likely she believed she had visited those named planets rather than unknown ones in another galaxy.
White’s vision illuminating marvels far beyond the reach of any astronomer of her era, was the answer to Bates’ lingering doubts. It is not far-fetched to consider that uncovering additional moons may not have been a problem. Besides, how impressed would we be today if she had been able to see that Jupiter has between 80 and 95 moons? But, without a doubt, publishing a tract that avoided the opportunity to portray the beautiful and strong people of these captivating planets might not have caught the imagination of the early Adventists. Without confirmation of the then popular belief that Jupiter, Saturn and Mars were inhabited, White may not have persuaded Bates to use his influence to support her financially when others were experiencing doubt.
*For additional information on planetary travels, please refer to the Notes below.
The Risk of Gazing Too Far Into the Future
Meanwhile, returning to the topic of time-setting…
Joseph Bates’ “7 Year Theory” influenced White to promote a new date. She had a vision supporting Bates’ view; he published a transcript of her vision of November 18, 1848 (in Dorchester), in his 1849 book, The Seal of the Living God. The Whites (James and Ellen) appear to have adopted Joseph Bates’ prediction that the Day of Atonement would last seven years and that Jesus would return in the fall of 1851. White wrote,
“Some are looking too far off for the coming of the Lord. Time has continued a few years longer than they expected; therefore they think it may continue a few years more, and in this way their minds are being led from the present truth, out after the world. In these things I saw great danger; for if the mind is filled with other things, present truth is shut out, and there is no place in our foreheads for the seal of the living God. I saw that the time for Jesus to be in the Most Holy Place was nearly finished and that time can last but a very little longer.” – January 31, 1849
[Manuscript 4, 1849]
In 1850, Bates had explained that “the seven spots of blood on the Golden Altar and before the Mercy seat” symbolised the length of the judgment process for the living saints in the Most Holy. Each spot represented a year, meaning Christ’s heavenly service would last seven years. He was expected to return in the clouds in October 1851, seven years after the Millerite disappointment.
[ Joseph Bates, An Explanation of the Typical and Anti-typical Sanctuary, by the Scriptures (New Bedford, Mass.: Benjamin Lindsey, 1850), 10,11.]
Ellen White described a vision, a warning from her accompanying angel, whose words were filled with the usual urgency, reiterating that time is almost finished and there is little time to get ready. The angel urged her to share the insights she received.
“In a view given June 27, 1850, my accompanying angel said, ‘Time is almost finished. Do you reflect the lovely image of Jesus as you should?‘ Then I was pointed to the earth, and saw that there would have to be a getting ready among those who have of late embraced the third angel’s message. Said the angel, ‘Get ready, get ready, get ready. You will have to die a greater death to the world than ye have ever yet died.‘ I saw that there was a great work to do for them, and but little time in which to do it.”
[Early Writings, 64]
White describes the time constraint, emphasizing the urgency of the situation – “they will have to learn in a few months.” This limited timeframe presents a challenge, as each person must quickly adapt and absorb critical information. Each day becomes a race against the clock. As the deadline loom, the stress can be overwhelming. If this situation happened today, how would you react?
“Some of us have had time to get the truth, and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn, and much to learn again.” (June 27, 1850)
[Early Writings, 67]
After the fall 1851 date passed, a new date was set for 1854, creating a sense of urgency among those involved in the early Adventist movement.
The uncertainty surrounding this timeline must have added to the stress for those following White’s writings, as they grappled with the implications of this delay on their work and hopes. It is easy to imagine the palpable tension among supporters, who may have felt both anticipation and anxiety as they awaited further direction and clarity from White.
As the 1854 date loomed, again Ellen White stressed again that there were only “…a few months” left until the return of Jesus.
“If those who have been in the church for weeks and months have not learned the straightness of the way, and what it is to be Christians, and can not hear all the straight truths of the Word of God, it were better that they were cut off from Israel. It is too late in the day to feed with milk. If souls a month or two old in the truth, who are about to enter the time of trouble such as never was, can not hear all the straight truth, or endure the strong meat of the straightness of the way, how will they stand in the day of battle? Truths that we have been years learning must be learned in a few months by those who now embrace the Third Angel’s Message.” (Feb. 12, 1854)
[1LtMs, Ms 1, 1854, par. 7]
There were also other general time-limited predictions. The following one is no doubt the most common one, frequently cited.
“I was shown the company present at the Conference. Said the angel: ‘Some food for worms, some subjects of the seven last plagues, some will be alive and remain upon the earth to be translated at the coming of Jesus.’”
[Testimonies for the Church, 1:131, 1856]
Another prediction was that the end of the world was in sight in 1885. The atmosphere of fear and uncertainty permeated their now formalised Seventh-day Adventist Church.
“The time has come when, in one sense, they that have wives be as though they had none. God wants us to be consistent people, our works corresponding with our faith.”
[Letter to Elder and Mrs C. L. Boyd – Ms 34, Feb 15, 1885 – Extracts of a testimony]
This statement was also repeated in October 22, 1885 (a longer version of same quote)
Christian history features numerous failed predictions of the world’s end, including Martin Luther’s belief that it would occur by 1600. Since 400 AD, various “no later than” dates have been suggested, often related to the end of centuries, by prophets, mathematicians, and Bible scholars, some of whom sought profit through these predictions.
Many sincere Christians have been influenced by apocalyptic excitement, despite Jesus’ clear statement that no one knows the time.
Although Ellen White supposedly opposed time-setting in some of her writings, her published visions, including her writings, do not align with a stance of opposition, leading to ongoing debate among scholars and enthusiasts alike. She opposed other people setting time, but early on she accepted time expectations that came through her own visions. She rejected other people’s time‑setting but accepted her own. Similar reaction to the Shut Door doctrine that White taught earlier on, based on her visions, but later denied as having never happened. The literal Shut Door was embarrassing. It contradicted Adventist evangelism, she denied it to protect her authority and the church supported the denial to maintain stability.
Why End-Time Speculation Distracts from the Gospel
Children
In the nineteenth-century children were expected to keep silent and out of the way of the adults. Punishments meted out were often extreme and, at times, violent. Early manuscripts contain severe warnings in which unruly children are described as hated by God and likely to be lost.
“God hates unruly children who manifest passion and evil tempers, etc. He can not save them in the time of trouble. They will be eternally lost through parents’ neglect. Their blood will be upon their parents. How can parents be saved with the blood of their children upon them, when they might have saved their children? God says, “I know Abraham, that he will command his household after him.”
[Genesis 18:19.]1LtMs, Ms 1, 1854, par. 12
“God despises our prayers for our children until we have done all on our part to save them. God corrects His children when they go astray from Him, and parents should correct their children when they disobey them. Correct their tempers. Above everything take care of them on the Sabbath. You may as well violate the Sabbath yourselves as to let your children do it… Your word should be their law. Parents, take hold of this work, for the destroying angel is soon to pass around and slay utterly both old and young, men, women, and little children. O do not be found wanting when weighed in the balance.”
[1LtMs, Ms 1, 1854, par. 18]
“The time is and has been for years, that the bringing of children into the world is more an occasion of grief than joy… Satan controls these children, and the Lord has but little to do with them. The time has come when, in one sense, that they that have wives be as though they had none.”
[Manuscript 34, 1885] “Document File 360A” (White Estate, July 15, 1934)
Later writings place much greater emphasis on understanding children’s emotional needs, parental patience, and loving discipline. Whether this represents a development in Ellen White’s thought, a change in emphasis, or simply different responses to different circumstances remains a matter of interpretation.
“I have been shown that while parents who have the fear of God before them restrain their children, they should study their dispositions and temperaments, and seek to meet their wants. Some parents attend carefully to the temporal wants of their children; they kindly and faithfully nurse them in sickness, and then think their duty done. Here they mistake. Their work has but just begun. The wants of the mind should be cared for. It requires skill to apply the proper remedies to cure a wounded mind. Children have trials just as hard to bear, just as grievous in character, as those of older persons. . . .Parents, when you feel fretful, you should not commit so great a sin as to poison the whole family with this dangerous irritability. At such times set a double watch over yourselves, and resolve in your heart not to offend with your lips, that you will utter only pleasant, cheerful words. Say to yourselves, ‘I will not mar the happiness of my children by a fretful word.’ By thus controlling yourselves, you will grow stronger. Your nervous system will not be so sensitive. You will be strengthened by the principles of right. . . . “The mother can and should do much toward controlling her nerves and mind when depressed; even when she is sick, she can, if she only schools herself, be pleasant and cheerful, and can bear more noise than she would once have thought possible. She should not make the children feel her infirmities, and cloud their young, sensitive minds by her depression of spirits, causing them to feel that the house is a tomb, and the mother’s room the most dismal place in the world. The mind and nerves gain tone and strength by the exercise of the will. The power of the will in many cases will prove a potent soother of the nerves.”
—Testimonies, vol. 1, pp. 384-387.
The material above originated from counsel written in 1863, when Ellen White was 35 years old. It was later incorporated into the larger compilation Testimonies for the Church, Volume 1.
Fundraising
Ellen White encouraged people to share their resources quickly, highlighting the need for generosity and community support as time was short. By giving their material possessions, early Adventists could assist in the urgent work related to Jesus’ imminent return. However, these days, the requests for donations are made in a much more polite manner. No one is made to feel guilty or that they may be denied a place in heaven, or lose children from sickness, as a result of not giving adequately.
“I saw that at present God did not call for the houses his people need to live in, unless expensive houses are exchanged for cheaper ones… But if those who have of their abundance do not hear his voice, and cut loose from the world, and dispose of a portion of their property and lands, and sacrifice for God, he will pass them by, and call for those who are willing to do anything for Jesus, even to sell their homes to meet the wants of the cause.”
[Review and Herald, November 26, 1857]
“Dear Brother, I saw that the Lord wanted your means which he has lent you. He calls for you to use it to advance His cause… I saw that you should work as fast as possible to remove means which God has lent you from the hands of unbelievers and transfer it to the believers… I saw that the scenes of this earth’s history are fast closing. It will soon all be finished, and what is to be done must be done quickly.”
[Letter 4, 1859]
In January 1857 she harshly castigated a family who had just buried two of their three precious children. She informed the distraught couple that God had taken their children to teach them a lesson. She said that this was God’s punishment for their failure to put the movement ahead of their children; “In the vision given at this place I was shown…God has been merciful to you. He has in mercy spared you one child… sell that you have, give alms… He took two idols from you that you might draw near unto Him… These children were snatched away to save you… From what God has shown me, I fear your property will shut you out of heaven… A terrible calamity came upon you, yet it has not had the effect that God designed it should.“- Letter Jan 28, 1857, to Burwells
In October 1857 she reiterated that God had taken the children, punishment for not giving enough for her work. She claimed that God would do far worse to the family if they continued refusing to “sacrifice for the truth”; “While at Monterey your case was shown me in vision. I saw that you were too sleepy… I viewed you in a fearful, critical situation. You do not yet possess the spirit of sacrifice… God, I saw, had tried to save you. Fearfully, terribly has He approached you, taken the fruit of your own body from you without hope… Anna* is in the broad road to hell… Unless the hand of God is turned aside… there is more anguish in store for you. God has given you a bitter cup to drink that it might purify you and wean you from this world… If you had followed the light God had given you, things would be entirely different… I was shown in vision at Monterey that God was calling upon those who have this world’s goods to sacrifice of their substance. I saw that God was testing those that have possessions”. Letter Oct 21, 1857, to Burwells
(*Anna Lucretia King – the remaining child, her life also threatened for her parents intransigence)
Due to the severe lack of surviving early correspondence, we have no sure record of how often Ellen White wrote to grieving families in this manner. An overview of the harsh and doctrinaire tone of much of her personal correspondence would suggest this is unlikely to have been an isolated incident.
As a comparison, James and Ellen had four sons, Henry Nichols (1847–1863), James Edson (1849–1928), William Clarence (1854–1937) and John Herbert (1860–1860). Interestingly, the deaths of her own sons, relatively soon after the Burwell children, gives no hint of the Whites ever applying God’s property ownership warnings to themselves, nor a commitment to sell any of the White family properties, nor adopt a life of poverty. In contrast to the Burwells, whose terrible loss was punishment direct from God, each untimely death of Sister White’s own children was explained by her to be Satanic forces opposing her work.
Marriage
Several peculiar warnings were exchanged among the early Adventists. In a Letter to Day Star dated October 11, 1845, James White is quoted regarding marriage, “We all perceive it as a snare of the devil“. Yet, just a year later, he married Ellen Harmon.
The idea of avoiding marriage has persisted… Some Adventists might recall considering this issue in the 1950s or 60s?
“In this age of the world, as the scenes of earth’s history are soon to close and we are about to enter upon the time of trouble such as never was, the fewer the marriages contracted, the better for all, both men and women.” (Feb. 13, 1885)
[Ellen White letter concerning marriage, 1885, in Testimonies on Sexual Behaviour, Adultery (1900), 14.]
“The time has come when, in one sense, they that have wives be as though they had none. God wants us to be consistent people, our works corresponding with our faith.”
[Letter to Elder and Mrs C. L. Boyd – Ms 34, Feb 15, 1885 – Extracts of a testimony]
Further along in the same letter she discusses the marriage of Christians with the ungodly – be not unequally yokes with unbelievers seems to be concatenated with not marry someone who doesn’t go to the same church (same religion) as you.
Letter [5Testimonies, 366] “Only 1 marriage in 100 sanctioned by God…”
“There should be no intermarriage between the white and the coloured race.”
[Manuscript 7 in Selected Messages, 2:343.]
Women
Claim: Women are sicklier than men and have less “vital” force.
“Infirmities and disease especially affect women.”
[Testimonies vol. 1 (1855), 306]
“I was shown that infirmities and disease especially affect females.” [Review and Herald, April 22, 1862]
Scientific facts clearly demonstrate that women possess more robust immune responses than men and, generally, enjoy longer lifespans.
Claim: Women can be used more easily by Satan than men.
“Satan chooses women, for he can use them more successfully than he can men.”
[Manuscript 29, 1911, 13 (10MR 76.2)]
Modern research shows that women tend to be more spiritual than men, and take their religion more seriously.
Claim: Women should not vote or advocate for women’s rights to vote.
New Zealand was the pioneering nation to extend suffrage to women in 1893. Australia followed in 1902. Canada granted suffrage in 1917. The United States extended suffrage to women in 1919.
Ellen White wrote:
“Those who feel called out to join the movement of Women’s Rights, and the so-called Dress Reform, might as well sever all connection with the third angel’s message. The spirit which attends the one cannot be in harmony with the other. The Scriptures are plain upon the relations and rights of women and men.”
[Testimony for the Church #10, (1864), 30]
Ellen White wrote,
There are speculations as to woman’s rights and duties in regard to voting. Many are in no way disciplined to understand the bearing of important questions. They have lived lives of present gratification because it was the fashion. Women who might develop good intellects and have true moral worth are now mere slaves to fashion. They have not breadth of thought nor cultivated intellect. They can talk understandingly of the latest fashion, the styles of dress, this or that party or delightful ball. Such women are not prepared to intelligently take a prominent position in political matters. They are mere creatures of fashion and circumstance.
[Testimonies vol. 3 (1872), 565]
When Mrs. Graves met with Ellen White in 1874, she implored Mrs. White to get engaged in Women’s suffrage, but Mrs. White took no action.
[Ellen White to James White, July 10, 1874, Letter 40a, 1874]
In an article in the Review and Herald, White wrote,
I do not recommend that woman should become a voter or an office-holder…
[Review and Herald, Dec. 19, 1878. See also Signs of the Times, Sep. 16, 1886, and Gospel Workers (1892)]
To reiterate the importance of this statement, it was reprinted in Adventist publications in 1886 and 1892. Finally, in 1898, she urged people to not advocate for women’s rights:
“Whatever the opinions you may entertain in regard to casting your vote in political questions, you are not to proclaim it by pen or voice. Our people need to be silent upon questions which have no relation to the third angel’s message. If ever a people needed to draw nigh to God, it is Seventh-day Adventists. There have been wonderful devices and plans made. A burning desire has taken hold of men or women to proclaim something, or bind up with something; they do not know what. But the silence of Christ upon many subjects was true eloquence.”
[Ellen White to “Brethren”, February 20, 1898, Letter 4, 1898]
History has demonstrated that the women’s rights movement was both just and necessary, yielding significant benefits for women.
Avoid Living Near the Arctic Circle
Clearly, White’s attitude about avoiding living near the Artic Circle response revolves around observing the Sabbath, regarded as the Seal of God during the end times.
Ellen White wrote,
“In the countries where there is no sunset for months and again no sunrise for months the period of time will be calculated by the records kept. But God has a world large enough and proper and right for the human beings He has created to inhabit it without finding homes in those lands so objectionable in very many, many ways.”
[Letter 167, 23 March, 1900]
Since White penned those words in 1900, many Seventh-day Adventist churches have been established in countries like Norway, reflecting the global reach of the movement.
Inventions of Flying Machines are Evil
There is a world to be saved. We need not make a flying machine or some wonderful invention. What glory will that bring to Christ? Not a particle. … We are not to occupy our time and our brain to institute something that will bring glory from the people to us. It makes them foolish, so foolish, that they never will accept and find a place with Christ upon His throne. They will be spending their time instituting things to imperil their lives.
[Letters and Manuscripts – Vol 25 (1910-1915) Manuscript 75, March 25, 1910]
In a letter to A.G.Daniels;
“What strange occurrences are being brought to our notice in the daily papers. Men are hazarding their lives in an attempt to do strange things. The Lord has not laid upon any one the doing of these things; for souls are not saved through such exhibitions of foolhardiness. On certain occasions large companies of people are drawn together to witness the feats of men in flying through the air. The lives of many of those attempting these feats are sacrificed. It is not the God of heaven who leads men to attempt these hazardous feats. It is the god of this world whom they are serving. It is Satan who inspires men to enter into these foolhardy projects, just to see what men can do. … Satan is trying to bring about a condition of things that will make the world uncivilized. He desires to see strange things acted out, which God, who is too wise to err, has not ordained. But the Lord, yes, Our God, will be Ruler of the heavens and earth.”
[White to A. G. Daniells, Letters and Manuscripts – Volume 25 (1910-1915), Letter 114, Oct. 27, 1910]
Uriah Smith, in Daniel and the Revelation (1909) speaks favourably of flying machines. He had died before this edition was published, so obviously not his thoughts in regards to this topic.
In the 1940 edition it reads – “Navigation – The conquest of the air achieved by the aeroplane in 1903 is one of the most noteworthy triumphs of any age”
Ellen G. White’s Claims Regarding Her Own Significance
Many in the Adventist Church tell us that the writings of Mrs. White is the “Spirit of Prophecy” or the “testimony of Jesus” and they believe her writings are inspired. Others believe they are fallible but still contain good counsel. What I did not know was that Ellen White taught her books, her testimonies, and even her letters were inspired by God.
“Those who have helped souls to feel at liberty to specify what is of God in the Testimonies and what are the uninspired words of Sister White, will find that they were helping the devil in his work of deception.” (Selected Messages, Vol. 3, p.70)
“In my books, the truth is stated, barricaded by a ‘Thus saith the Lord.’ The Holy Spirit traced these truths upon my heart and mind as indelibly as the law was traced by the finger of God upon the tables of stone.” Letter 90, 1906
“The Holy Ghost is the Author of the Scriptures and of the Spirit of Prophecy.” (Selected Messages, Vol. 3, p. 30)
“In ancient times God spoke through the mouths of prophets and apostles. In these days he speaks to them by the Testimonies of his Spirit” (Testimonies, Vol. 4, p. 148; Vol. 5., p. 661)
“The testimonies are unread and unappreciated. God has spoken to you. Light has been shining from His word and from the testimonies, and both have been slighted and disregarded. (Testimonies, Vol. 5, p. 217)
“I am just as dependent upon the Spirit of the Lord in relating or writing a vision, as in having the vision. It is impossible for me to call up things which have been shown me unless the Lord brings them before me at the time that He is pleased to have me relate or write them.—Spiritual Gifts (1860), vol. 2, pp. 292, 293. {1SM 36.4}
“I cannot at my own impulse take up a work and launch out into it. I have to be impressed by the Spirit of God. I cannot write unless the Holy Spirit helps me.”—Letter 11, 1903. {3SM 49.1}
“I write all that the Lord gives me to write”.—Letter 52, 1906. {3SM 49.6}
“Weak and trembling, I arose at three o’clock in the morning to write to you. God was speaking through clay… In these letters which I write, in the testimonies I bear, I am presenting to you that which the Lord has presented to me. I do not write one article in the paper, expressing merely my own ideas. They are what God has opened before me in vision—the precious rays of light shining from the throne…. {1SM 27.2}
“In these letters which I write, in the testimonies I bear, I am presenting to you that which the Lord has presented to me.”—Testimonies, vol. 5, p. 67.
“If you seek to turn aside the counsel of God to suit yourselves, if you lessen the confidence of God’s people in the testimonies He has sent them, you are rebelling against God as were Korah, Dathan, and Abriam.” Testimonies 5 p. 66.
“I am thankful that the instruction contained in my books establishes present truth for this time. These books were written under the demonstration of the Holy Spirit.” (Letter 50, 1906)
These words are quite plain, she truly taught that her writings were inspired, she even warned people not to try to divide her writings into ‘personal opinion’ and inspiration.
The church’s approach to the Ellen White issue seems to struggle, leading to ongoing debates within the community. This has understandably resulted in a growing number of ex-Adventists online, who are sharing more verifiable information than previous generations, reflecting the deep need for clarity and understanding in this matter.
The Sabbath School Lesson in 1978 claimed her writings were inerrant. Ministry Magazine in 1981 said,
“We believe the revelation and inspiration of both the Bible and Ellen White’s writings to be on equal quality. The superintendence of the Holy Spirit was just as careful and thorough in one case as in the other.”
and in 1982 –
“We do not believe that the quality or degree of inspiration in the writings of Ellen White is different from that of the scripture.”
Ministry Magazine (1982)
Inerrancy No Longer a Defence
Inerrancy is no longer a valid defence. We have access to her writings, available online, therefore we are able to scrutinise her claims.*
From a sociological perspective, she serves as a powerful marketing tool for the denomination, attracting audiences and new members, yet she also drives many away who seek authenticity in their spiritual journeys, creating a complex dynamic in the community as her appeal can both invite newcomers and alienate skeptics.
Ultimately, this underscores a major challenge for the denomination as it seeks to engage with modern beliefs. Many scholars and church leaders are already discussing how Ellen White’s role might be reframed in light of contemporary understanding. It will be interesting to see where these conversations lead. Whatever the outcome, honesty and transparency must remain central.
Notes:
*SD Anonymous helped to facilitate the availability of Ellen White’s unpublished writings, with their “hacking” of the White Estate. The group, which claimed to consist of dozens of Seventh-day Adventists across 13 countries, was driven by a desire for denominational transparency. They argued that the Ellen G. White Estate was strictly controlling the interpretation of her writings rather than acting as open trustees. To force the issue, they began distributing the stolen documents online, pressuring church leadership to make the historical archives completely public.
Some references:
- Spectrum Magazine. (August 31, 2012). White Estate database hacked, stolen copyrighted materials sold online.
- Adventist Today. (September 4, 2012). Anonymous group claims responsibility for hacking White Estate, challenges trustees to release unpublished manuscripts in digital form.
- ANN. (August 23, 2012) White Estate database hacked, stolen copyrighted materials sold online
Notes:
*Astronomy: “What did Mrs. White herself record regarding it? In her first autobiographical work, printed in 1860, she makes this brief mention of the vision: “August 30th, 1846 I was married to Elder James White. In a few months we attended a conference in Topsham, Me. Bro. J. Bates was present. He
did not then fully believe that my visions were of Gon. It was a meeting of much interest. But I was suddenly taken ill and fainted. The brethren prayed for me, and I was restored to consciousness. The Spirit of GOD rested upon us in Bro. C.’s [Curtis’] humble dwelling, and I was wrapt in a vision
of GOD’S glory, and for the first time had a view of other planets. After 1 came out of vision I related what I had seen. Bro. Bates asked if I had studied astronomy. I told hint I had no recollection of ever looking into an astronomy. Said he, ‘This is of the LORD.’ I never saw Bro. Bates so free and happy before. His countenance shone with the light of Heaven, and he exhorted the church with power.”—Spiritual Gifts, vol. 2, p. 83. Francis D. Nichol. – The Astronomy Vision. Ellen G. White and Her Critics. https://documents.adventistarchives.org/Books/EGWC1951.pdf
Additional “Visionaries” Who Envisioned Life on Jupiter, Saturn, and Beyond: For context, a collection of visionaries shared with an amazed public their “interplanetary travels.” However, nothing was visualised by them that wasn’t already supported by the astronomical data of their time. Some provided extraordinary descriptions for their spell-bound followers and enjoyed the greater monetary rewards this brought. In the 1840s, Andrew Jackson Davis, known as “The Poughkeepsie Seer,” captivated many with his vivid and imaginative depictions, described “life” on Jupiter as humans with faces “fair and beautiful.” Davis often channelled the influence of Emanuel Swedenborg, who was not only a mystic but also a respected scientist, philosopher, and theologian. Davis described those living on Saturn as not only worshippers of God, but more spiritually elevated than people on Earth. Davis also added how quickly the inhabitants of Jupiter have children born to them. According to Davis, the inhabitants of Jupiter experienced a spiritual communion that was also enjoyed by the inhabitants of Mars and Saturn. In 1844, Davis was in a semi-trance, a mental illumination, where he met Galen and Swedenborg. At times he believed he was controlled by Swedenborg in producing his lectures and books.
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