Prophetic gift of Ellen White

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This article is about the nature of Ellen White's inspiration. For her biography and heritage, see Ellen White.

Ellen White is believed by the Seventh-day Adventist Church to have possessed the spiritual gift of prophecy described in the Bible. The legacy of her gift is preserved today through her writings. Both the fundamental beliefs of the church and Ellen White herself emphasize that Scripture ought to have precedence over her writings. The church's understanding has progressed in the last few decades:

"in recent decades, much has been learned regarding inspiration/revelation" (Ellen G. White Estate, 1998).^[1] This article discusses the nature or mode of her revelation or inspiration.

Contents 1 Introduction 2 Title 3 Sources of her writings 4 The nature of inspiration 4.1 "Thought inspiration" 4.2 Rejected infallibility 4.3 Comparison with biblical authors 5 Testing the prophet 6 Level of authority 6.1 "Lesser light" 7 Growth in understanding 8 History of the debate 8.1 White's lifetime 8.2 Struggle between fundamentalism and modernism 8.3 New information 9 Statements by Adventist theologians 10 Critical views 11 See also 12 References 13 External links 13.1 Supportive 13.2 Critical

[edit] Introduction

Debate has always been heated, both from within and from without the Seventh-day Adventist church. Particularly since the 1970's, much has been learnt. Two of the most significant critical books in recent times are Prophetess of Health by Ronald Numbers, first published in 1976, and The White Lie by Walter Rea in 1982. The former argues that the source of White's health writings was not inspiration from God but from contemporary health authorities. Rea's book demonstrates literary parallels between White's writings and other earlier authors, what critics term "plagiarism" but Adventists term "borrowing" or similar. In response the church commissioned a study known as the "Life of Christ Research Project", which investigated parallels between White's book Desire of Ages which covers Christ's life, and contemporary sources. The result of the study was that 31% of the book shows literary dependence (although quotations are rarely verbatim).

One of the most significant recent defenses is Messenger of the Lord (1998). Other significant works are Inspiration (1991), Prophets are Human (2004) and a series by George R. Knight including Meeting Ellen White (1996) and Reading Ellen White (1997). See below for more historical details. Douglass was specially commissioned by the White Estate to write his book. Inspiration also deals with the inspiration of the Bible writers, and not just Ellen White. Supportive books written before The White Lie in 1982 quote unrealistically low figures for the amount of borrowing, as the church was only just becoming aware of the amount of borrowing. Perhaps this is why the White Estate says F. D. Nichol's classic 1951 work Ellen G. White and Her Critics says "on a few points it may not reflect the current state of our knowledge".^[2]

[edit] Title

Ellen White didn't call herself a prophet, as there were others in America at the time who were claiming the title and giving it a bad name.

"Early in my youth I was asked several times, Are you a prophet? I have ever responded, I am the Lord's messenger. I know that many have called me a prophet, but I have made no claim to this title." (Selected Messages 1, page 32)

However she did not object to others calling her a prophet. Instead, she preferred the term "messenger" (c.f. Douglass' book "Messenger of the Lord"). This is also the term used in fundamental belief 18.

See Review and Herald article July 26, 1906 A Messenger

Why have I not claimed to be a prophet?--Because in these days many who boldly claim that they are prophets are a reproach to the cause of Christ; and because my work includes much more than the word "prophet" signifies. {RH, July 26, 1906 par. 7}

[edit] Sources of her writings

• Visions
• Other people
• Other authors
• Editors

Her son Willie White wrote about the editors in 1900: "...But none of Mother's workers are authorized to add to the manuscripts by introducing thoughts of their own. They are instructed that it is the words and thoughts that Mother has written, or spoken, that are to be used."^[3]

In 1981 the church hired Vincent L. Ramik, a Roman Catholic lawyer specialising in copyright law, to investigate the charge of plagiarism. He concluded strongly in The Ramik Report by Roman Catholic lawyer Vincent L. Ramik in 1981. He concluded strongly that Ellen White was not a plagiarist:

"Based upon our review of the facts and legal precedents, we conclude that Ellen G. White was not a plagiarist and her works did not constitute copyright infringement/piracy."

(See Adventist Review, Sept. 17, 1981^[4])

[edit] The nature of inspiration

Biblical inspiration is a hotly debated topic - infallibility, inerrancy etc.

Her clearest statements on how inspiration or revelation from God works are found in the introduction to The Great Controversy and pages 15 to 23 of Selected Messages volume 1. (ref - "The Lesser and the Greater Lights", see below)

[edit] "Thought inspiration"

"The Bible is written by inspired men, but it is not God's mode of thought and expression. It is that of humanity. God, as a writer, is not represented. Men will often say such an expression is not like God. But God has not put Himself in words, in logic, in rhetoric, on trial in the Bible. The writers of the Bible were God's penmen, not His pen. Look at the different writers.

It is not the words of the Bible that are inspired, but the men that were inspired. Inspiration acts not on the man's words or his expressions but on the man himself, who, under the influence of the Holy Ghost, is imbued with thoughts. But the words receive the impress of the individual mind. The divine mind is diffused. The divine mind and will is combined with the human mind and will; thus the utterances of the man are the word of God." - Manuscript 24, 1886 (written in Europe in 1886). {1SM 21.1-2}

[edit] Rejected infallibility

(Reference - Ashworth, below)

The church pioneer including Ellen White herself believed that acceptance of her prophetic ministry should not be used as a test of church fellowship. See the class outline by Jerry Moon.^[5]

"The Sacred and the Common" in Chapter 2 - Ellen G. White and Her Writings

[edit] Comparison with biblical authors

Adventist authors such as Alden Thompson and Graeme Bradford have pointed out that many of the criticisms levelled at Ellen White's writings actually apply to the biblical authors as well. In particular, not all biblical content was derived from visions, although Adventists still believe it is "inspired":

• Research: Inspired writers may supplement revelation with research (Luke 1:1-4, etc.) (Thompson, 157)
• Scribes or literary assistants (Romans 16:22, etc.) (Thompson, 160)
• Editing and compiling (Proverbs 25:1, etc.) (Thompson, 163)
• different emphases on scripture, etc.

[edit] Testing the prophet

She mentioned the phrase, 'the truth as it is in Jesus' hundreds of times. The primary test that Bradford suggests in Prophets are Human is whether or not her writings point the reader to Jesus. Other supportive arguments which are used are miraculous physical signs which were present, the accuracy of her health message, predictions, character of her life and so on.

[edit] Level of authority

Ellen White clearly and repeatedly stated that the Bible is the ultimate authority, and not her writings. Given this, there is some variation within Adventists over whether her writings have authority for determining doctrine, or merely pastoral or devotional in nature. While there is some variation within the church regarding the level of authority attributed to her writings, but all leaders agree that the Bible has precedence. Some Adventists such as progressive Adventists believe that her writings have devotional and pastoral authority only. Many others believe they have authority in initiating and confirming doctrinal understanding. The supportive books probably agree on most details, but may disagree in areas such as the extent of the authority of her writings, the degree to which she was conditioned by her times, the amount of literary borrowing, etc.

[edit] "Lesser light"

A well known metaphor she used was that she was the "lesser light" pointing to the "greater light" of the Bible:

"Little heed is given to the Bible, and the Lord has given a lesser light to lead men and women to the greater light" (Review and Herald, January 20, 1903).

One of the 28 fundamental beliefs of the church states

"18. The Gift of Prophecy:

One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen. G. White. As the Lord's messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; Rev. 12:17; 19:10.)"^[6]

The fundamental belief regarding Scripture also affirms this.

See also the General Conference Session statements "Resolution on the Spirit of Prophecy", St. Louis 2005, and "A Statement of Confidence in the Spirit of Prophecy", Utrecht 1995. The former says,

"Her writings continue to be a most positive influence in the life of the Church, providing for it comfort, guidance, instruction, correction, and theological stimulus. Their study will constantly lead the Church back to the Bible as the very foundation of faith and practice."

Warren Ashworth states in a conclusion:

"1. She consistently refused to be the arbiter of truth. No doctrinal position was to be determined and defended on the basis of 'Ellen White says.'

2. She wanted all to 'wrestle' with the Scripture.

3. Using her as final arbiter would inevitably lead to biblical illiteracy.

4. In order to have any lasting credibility with our own church members, let alone with Christians of other faiths, all of our doctrines must be based solely and completely on the Bible."^[7]

Yet God also did use her to correct doctrine.^[8]

Ellen White's writings are not placed on a par with the Bible, as quoted above.

However, others are quick to point out her "confirming" role for theology.

(Material to incorporate which has been used to support this view: "In relation to her role within the Seventh-day Adventist church, Ellen White wrote: “Besides the instruction in His Word, the Lord has given special testimonies to His people, not as a new revelation, but that He may set before us the plain lessons of His Word, that errors may be corrected, that the right way be pointed out, that every soul may be without excuse.” Ellen White said that her writings were not to take the place of the Word of God, but she did indicate that they came from the same source, the Holy Ghost. Her role is a lesser light to lead men and women to the greater light. In stating her role as a lesser light, Ellen White is not suggesting that her testimonies are less inspired than the Bible for she writes that her testimonies do not contradict God’s Word and should be studied in conjunction with it.

Ellen White was given an important role in defining doctrinal truth and error: “At that time [after the 1844 disappointment] one error after another pressed in upon us; ministers and doctors brought in new doctrines. We would search the Scriptures with much prayer, and the Holy Spirit would bring the truth to our minds. Sometimes whole nights would be devoted to searching the Scriptures and earnestly seeking God for guidance. Companies of devoted men and women assembled for this purpose. The power of God would come upon me, and I was enabled clearly to define what is truth and what is error.” In 1905, Ellen White wrote that “there is one straight chain of truth and not one heretical sentence, in that which I have written.”")

Her quote: “God sets no man to pronounce judgment on His Word, selecting some things as inspired and discrediting others as uninspired. The testimonies have been treated in the same way; but God is not in this.”

Statement - "In regard to infallibility, I never claimed it; God alone is infallible."

Ellen White was given an important role in defining doctrinal truth and error: “At that time [after the 1844 disappointment] one error after another pressed in upon us; ministers and doctors brought in new doctrines. We would search the Scriptures with much prayer, and the Holy Spirit would bring the truth to our minds. Sometimes whole nights would be devoted to searching the Scriptures and earnestly seeking God for guidance. Companies of devoted men and women assembled for this purpose. The power of God would come upon me, and I was enabled clearly to define what is truth and what is error.”[xiv][xiv] In 1905, Ellen White wrote that “there is one straight chain of truth and not one heretical sentence, in that which I have written.”

One core value of the Adventist Theological Society is:

"The Society believes that the writings of Ellen G. White possess more than pastoral authority and that in them God has spoken as He did through prophets and apostles of old, to instruct His people concerning His will and the course He would have His people pursue. The Bible alone is the only foundation of Seventh-day Adventist doctrine; Ellen White’s writings, while subject to and judged by the Scriptures, are an invaluable tool for illuminating Scripture and confirming church teaching."^[9]

See Douglass, 440-441 for some historical quotes. Douglass is against the dividing of her writings into "inspired" and "not inspired" portions, quoting prominent early leaders who ended up losing all belief in White after taking this position.

"The issues that surfaced in the 1919 Conference/Council remain today, reflected in at least three of the four positions that divide Christians generally and Adventists specifically: (a) Those who believe that Biblical writers and Ellen White were inspired but were not given propositional truth; (b) Those who hold that Biblical writers and Ellen White received divinely dictated truth and that their messages were given as God wanted the writings to be read or heard: (c) Those who believe that the Bible and the writings of Ellen White are divinely inspired by God impressing thoughts on the prophets’ minds who would then convey the message in the best language and thought frames at their disposal; (d) Those who believe that the Bible and the writings of Ellen White are generally inspired but their value is more pastoral than theological." (Douglass, 441 ^[10])

Given that Ellen White clearly describes thought inspiration, which is point (c), it appears that this is the position that Douglass supports. Hence he appears to disagree with "Those who believe that the Bible and the writings of Ellen White are generally inspired but their value is more pastoral than theological." (Note that many Adventists would not see the four points as mutually exclusive).

"The attempt by some to praise Ellen White for her devotional contributions but to deny her role as a theological messenger separates her life from her ministry. Her theological contribution is precisely the reason why Adventists have had an integrated world program of evangelism, education, and health ministries. It was her visionary insights into the everlasting gospel and God’s plan for a world movement that inspirited a few hundred people to become the vanguard of a world movement." (Douglass, 524, ^[11])

[edit] Growth in understanding

Many Adventists believe that Ellen White grew in her doctrinal understanding. The 1888 Bible Conference was a great insight for her and the church, when the centrality of Jesus and righteousness by faith became clearer. In particular Alden Thompson's book ''Escape from the flames: how Ellen White grew from fear to joy - and helped me do it too^[12] argues that growth occurred.

Four books about Jesus were written soon after the 1888 Minneapolis General Conference. This event influenced her profoundly.

[edit] History of the debate

There has been much debate regarding the nature of her inspiration, both within and without the Adventist church. There have been many particularly significant developments since the 1970's and 80's.

[edit] White's lifetime

Even during Ellen White's lifetime Adventists had different views regarding the nature of her prophetic ministry. She corrected both people who downplayed her writings, and those who elevated them too highly. She rebuked both those who downplayed or rejected her writings, such as A. T. Jones and also those who elevated her writings too high, such as a Dr. D. Paulson:

"I was led to conclude and most firmly believe, that every word that you ever spoke in public or private, that every letter you wrote under any and all circumstances, was as inspired as the ten commandments. I held that view with absolute tenacity against innumerable objections raised to it by many who were occupying prominent positions in the cause" (D. Paulson to E. G. White, April 19, 1906)^[13]

My brother, you have studied my writings diligently, and you have never found that I have made any such claims, neither will you find that the pioneers in our cause ever made such claims." (Selected Messages 1, page 24)

During her life she constantly fought for her followers to focus on Scripture, and not to use her writings as the arbiter of truth.

• In 1889 Dudley Canright, after his break with the church in 1887, published Seventh-day Adventism Renounced After an Experience of Twenty-eight Years by a Prominent Minister and Writer of That Faith.^[14] It was the biggest attack on Ellen White's credibility in the nineteenth century, bringing together the accusations of previous critics.^[15]

[edit] Struggle between fundamentalism and modernism

View of inspiration of Scripture have tended to be linked to the view of inspiration of Ellen White [Thompson], [Ellen White - confirmed this view?]. During the early 1900's, the Adventist church took a more Fundamentalist stance towards scripture. This was echoed in the way they viewed Ellen White.

1915 to about 1970 - church grappled with the struggle between fundamentalism and modernism. Tended to have an unrealistically high expectation of Ellen White's writings, due to influence of the prevailing views of inspiration and revelation.^[16] See the Fundamentalist-Modernist Controversy and George R. Knight, Search for Identity, 128-159.

• 1919 Bible conference^[17], where church leaders discussed her role as interpreter of scripture for two days, before discussing other topics. The minutes of the meeting were lost until 1974. The discussion was not even a part of the agenda for the meeting, but arose spontaneously. Unfortunately Willie White, who was well acquainted with how her prophetic gift functioned, did not attend.

• 1919 - Canright published Life of Mrs. E.G. White, Seventh-day Adventist prophet: her false claims refuted.^[18]

• 1951 - Ellen G. White and Her Critics^[19] by Francis D. Nichol. The White Estate says this book "after 50 years is still the most comprehensive response to various charges against Ellen G. White. Though on a few points it may not reflect the current state of our knowledge, its reasoning is incisive and its perspectives helpful."[1] Walter Martin claims that Nichol argues masterfully, but in defending her so strongly, weakens his case.^{[citation needed]}

• 1955 Thomas Jemison published A Prophet Among You, which became a standard college textbook for decades.^[20]

[edit] New information

The years 1970-1982 brought challenging information and heated discussion.

• 1970 Adventist William Peterson wrote an article A Textual and Historical Study of Ellen G. White's Account of the French Revolution in the journal Spectrum.^[21] It acted as a catalyst for the study of Ellen White's use of other writings ("source criticism"). This has been termed "borrowing" by supporters, or "plagiarism" by critics.

• 1976 Ronald Numbers published the critical book Prophetess of Health, which asserted her health messages actually came from contemporary sources, not from visions from God.^[22] An updated edition was published in 1992. See A Critique of the Book Prophetess of Health^[23] by the Ellen White Estate.

• 1979 The minutes from the first two days of the 1919 Bible Conference were published by the journal Spectrum of the Association of Adventist Forums. The complete shorthand minutes had been rediscovered in 1974. This information has been a significant step in the church's understanding. The key issue during those two days was the nature of the inspiration received by Ellen White.

• 1981 The White Truth was put out by the church, as a response to the forthcoming critical book by Rea. Responses appeared before his book had even been published.

• 1982 Walter Rea published the critical book The White Lie,^[24] which documents literary parallels with other authors of her times. The author is a former Adventist scholar. See the very civil review by Alden Thompson.^[25] See also the response "The Truth About the White Lie" by the Ellen G. White Estate with cooperation from the Biblical Research Institute and the Ministerial Association of the General Conference of Seventh-day Adventists; revised in January 1999.

There has been diversity within the church since 1982.

• 1988 Protestant theologian Wayne Grudem's book The Gift of Prophecy in the New Testament and Today.^[26] He distinguishes between "Old Testament" prophets and "New Testament" prophets. This has influenced some Adventists to see Ellen White as a "New Testament prophet", as distinct from an "Old Testament prophet". [Perhaps this is a minority of Adventists only? She has statements that there is only one "degree" of inspiration, yet is adamant that the Bible is superior.]

• 1988 Adventist Fred Veltman completed his study, the Life of Christ Research Project, which investigated literary parallels between White's Desire of Ages (about the life of Christ) and contemporary literature.^[27] He had been commissioned by the church in 1982 to conduct this study, prompted by the challenges of Rea and others. Of the 15 random chapters sampled, it was found that approximately 31% of sentences in the book showed a literary dependency of at least one word. The results are available at the General Conference Archives web site. Dr. Roger W. Coon^[28], David J. Conklin^[29], Dr. Denis Fortin^[30][31], among others, undertook the refutation of the accusations of plagiarism.

The church has increasingly become aware of the reality of the literary parallels. Of the currently known parallels, the next most dependent book is The Great Controversy with 20% dependency on sources. It is also the most historical of the set in the Conflict of the Ages series.

For Veltman's summary of the results, the two-part series in Ministry magazine may be helpful: The Desire of Ages project: the data^[32] and the conclusions^[33]. (One quote: "I am under the strong conviction, now more than before I began this research, that the issue is not one of deciding if Ellen White was a prophet or merely a religious leader. It is not a case of all or nothing, of either/or. Nor is it the problem of deciding which of her messages are inspired or when she exchanged her prophetic hat for an editorial cap." - p.15 of part 2)

• 1989 Valuegenesis study of Adventist youth in North America. One result of the study was that those Adventists who read Ellen White regularly are much more likely to read the Bible daily.

• 1991 Alden Thompson published Inspiration: Hard Questions, Honest Answers.^[34] It was published by the church press Review and Herald. See the review by evangelical Clark Pinnock^[35]

• 1992 A group of authors from the Adventist Theological Society published Issues in Revelation and Inspiration, as a conservative response to Thompson's book.^[36] Relatively, Thompson's book is more towards the progressive end of the spectrum of mainstream Adventism, whereas this book is more towards the conservative end. See also the article by Alberto Timm, who has a similar position.^[37]

• 1992 Prophetess of Health updated from the earlier 1976 version.

• 1996-1999 George R. Knight published a series of books. He is the professor of church history at the church's flagship Andrews University.
  • Meeting Ellen White: A fresh look at her life, writings and major themes (1996)^[38]
  • Reading Ellen White: How to understand and apply her writings (1997)^[39]
  • Ellen White's World: A fascinating look at the times in which she lived (1998),^[40] and
  • Walking With Ellen White: Her everyday life as a wife, mother, and friend (1999)^[41]

These books are informative yet concise and readable, and are all published by the church press Review and Herald.

• 1998 Critical video "Seventh-day Adventism: The Spirit Behind the Church"^[42] was released by Jeremiah Films and J. Mark Martin of Grace Upon Grace Productions, a former Adventist pastor and now senior pastor of Calvary Community Church. The video is critical of both Ellen White and the Seventh-day Adventist Church. Other former Adventist pastors who give testimony in the video are Dale Ratzlaff, Wallace Slattery, Sidney Cleveland, Dan Snyder, and Dave Snider. See also the response by the Ellen G. White Estate and the Biblical Research Institute,^[43] and a personal response by Alden Thompson and Dave Thomas.^[44]

• 1998 Herbert Douglass published Messenger of the Lord, after being commissioned by the Ellen G. White Estate. See also Alden Thompson's review.^[45]

• 2004 - Graeme Bradford wrote Prophets are Human.^[46] In it he argues for a more realistic view of Ellen White as a godly woman and someone with the genuine prophetic gift, yet having human imperfections nonetheless.

• 2004 A series of the Australian Record articles in February by Arthur Patrick and Bruce Manners. February 7 introduction by Bruce Manners "An Ellen White reality check" (p.2); and Ellen White for today part 1 (p.9-10). February 14 continues with "part 2" (p.3-4). February 21 has "part 3" (p.9-10) (note Prophets are Human booklaunch on cover, with Graeme Bradford and Jon Paulien! Also Church leaders reasses [sic] Ellen White on p.5). The series concludes in the February 28 issue with "part 4" (p.10-11).

• 2005 Adventist video documentary Keepers of the Flame hosted by Dr. Allen Lindsay on events leading to the Adventist church, followed by an investigation of Ellen White.^[47]

• 2006 Adventist video Prophetic Inspiration produced in which scholars give biblically based answers to tough questions about Ellen White.

[edit] Statements by Adventist theologians

Clifford Goldstein, who has been described as a "church apologist"^[48]

"I can accept that Ellen White, even as a prophet, was fallible, both in her life and writings. Her prophetic ministry, in my thinking, is not diminished if she made mistakes, grew in her understanding of doctrine and theology, changed her mind on doctrinal and theological issues, even, at one point, had an erroneous view of the Sabbath or of the law in Galatians, or didn't fully understand some of her own visions. I can accept that her humanity intruded upon her work and ministry (tell me that Moses', John the Baptist's, or Peter's didn't intrude upon theirs). Inspiration doesn't automatically include inerrancy."^[49]

He reached this position "by a long and sometimes torturous road... In my earliest days as a new Adventist, I held what I now deem an erroneous and potentially dangerous view of Ellen White's ministry and inspiration, a view prevalent in the church and one that has caused many, such as Dale Ratzlaff, to leave."^[50]

Graeme Bradford states that he struggled for 20 years over questions and doubts until satisfied he had the answers, and the publication of his book.

Alden Thompson also states that it has been a difficult journey for him to adjust his notion of Ellen White's prophetic gift, especially since her writings were so formative in his early spiritual journey.

More historically, W. W. Prescott changed from a verbal inspiration view to a moderate position, before 1919.^[51]

[edit] Critical views

The validity of her prophetic ministry is typically denied by those outside the Adventist church, although there are exceptions. Respected evangelical Walter Martin saw her as a sincere Christian woman who was mistaken in this regard. Others view her in a more negative light, as deceptive.

[edit] See also

• Ellen White
• Teachings of Ellen White
• List of Ellen White writings
• Ellen G. White Estate
• Seventh-day Adventist Church
• History of the Seventh-day Adventist Church
• Prophet, or Prophecy

Other sources:^[52]

Secondary references: a helpful introduction^[53]

[edit] References

Additional references:

• (PDF) 101 Questions on the Sanctuary and on Ellen White by Robert Olson (Washington, D.C.:Ellen G. White Estate, March 1981). Also (supplement to Australasian Record - June 8, 1981)
• The Inspiration and Authority of the Ellen G. White Writings document issued by the Biblical Research Institute of the General Conference of Seventh-day Adventists, "A statement of present understanding". From the Adventist Review, December 23, 1982. This document has had worldwide review and input, and subsequent use and respect, but is not a voted statement. Contains 10 affirmations and 10 denials.
• Ellen G. White's Understanding of How God Speaks Excerpts from Great Controversy, Selected Messages book 1, and "Unity in Diversity" (letter 53, 1900)
• Mapping the Past: Exploring the Development of Adventist Theology by Fritz Guy, Ph.D.
• Re-visioning the Role of Ellen White, and other papers index of some of Arthur Patrick's papers
  • Re-visioning the Role of Ellen White for Seventh-day Adventists Beyond 2000 by Arthur Patrick
• Inspiration/Revelation: What It Is and How It Works by Roger W. Coon from the Journal of Adventist Education. Alternative url.
• Ellen White and Adventism, from ATissue. A comprehensive list of articles
• Raymond Cottrell article
• An Analysis of the Literary Dependency of Ellen White: We Analyse, You Decide by David J. Conklin
• Ellen G. White as a Writer: Part III - The Issue of Literary Borrowing by Roger W. Coon
• Ellen G. White as a Writer: Case Studies in the Issue of Literary Borrowing by Denis Fortin
• The Ellen G. White Encyclopedia Forthcoming publication in the Review and Herald, by Denis Fortin and Jerry Moon

• Check comment ""There was no question in Ellen G. White's mind about the over all inspiration of The Great Controversy, although possibly 50 percent or more of the material in the book was drawn from other sources." (Ellen G. White's use of historical sources in The Great Controversy, by Robert Olsen, Adventist Review, February 23, 1984.)" found on a webpage.
• McMahon, Don (1995). Acquired or inspired: exploring the origins of the Adventist lifestyle. Warburton, Victoria: Signs Publishing Company. (Asserts that White's health principles are accurate). Also (2005) The prophet and her critics: a striking new analysis refutes the charges that Ellen G. White "borrowed" the health message. Nampa, Idaho: Pacific Press. ISBN 0-8163-2057-8, OCLC 56592480.

[edit] External links

[edit] Supportive

• Ellen G. White Estate, the official Ellen White website
  • The Complete Published Ellen G. White Writings. Text version available here.
  • Issues & Answers Regarding Inspiration and the Life and Work of Ellen G. White, a comprehensive list of online resources.
• Jerry Moon's lecture outlines

Other online books at the White Estate:

• • The Abiding Gift of Prophecy by A. G. Daniells (1936)
  • Believe His Prophets by Denton E. Rebok (1956)
  • The Ellen G. White Writings by Arthur L. White (1973)
  • The Voice of the Spirit: How God Has Led His People through the Gift of Prophecy by Juan Carlos Viera (1998)

[edit] Critical

• The Ellen White Research Project