Ellen G.

White

Ellen Gould White (née Harmon; November 26, 1827 – July 16,
1915) was an American author and co-founder of the Seventh-day
Ellen G. White
Adventist Church. Along with other Adventist leaders such as
Joseph Bates and her husband James White, she was instrumental
within a small group of early Adventists who formed what became
known as the Seventh-day Adventist Church. White is considered
a leading figure in American vegetarian history.[2] Smithsonian
named her among the "100 Most Significant Americans of All
Time".[3]

White claimed to have received over 2,000 visions and dreams

from God[4] in public and private 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 as
outlined in Revelation 12:17[5] and Revelation 19:10,[6] which
describe the testimony of Jesus as the "spirit of prophecy". Her
Conflict of the Ages series of writings endeavor to showcase the
hand of God in Biblical history and in church history. This cosmic Ellen White in 1864
conflict, referred to by Seventh-day Adventist theologians as the Personal details
"Great Controversy theme", became foundational to the
Born Ellen Gould Harmon
development of Seventh-day Adventist theology.[7] Her book on
successful Christian living, Steps to Christ, has been published in November 26, 1827
more than 140 languages. The book Child Guidance, a Gorham, Maine,[1]
compilation of her writings about child care, training and U.S.
education, has been used as the foundation for the Seventh-day Died July 16, 1915
Adventist school system.
(aged 87)
White was considered a controversial figure by her critics, and Elmshaven, St.
much of the controversy centered on her reports of visionary Helena, California,
experiences and on the use of other sources in her writings. U.S.
Historian Randall Balmer has described White as "one of the more Spouse James White
important and colorful figures in the history of American
Children Henry Nichols White
religion".[8] Walter Martin described her as "one of the most
fascinating and controversial personages ever to appear upon the James Edson White
horizon of religious history".[9] Arthur L. White, her grandson and William C. White
biographer, writes that Ellen G. White is the most translated female
John Herbert White
non-fiction author in the history of literature, as well as the most
translated American non-fiction author of either gender.[10] Her Occupation Author and co-
writings covered a broad range of subjects, including religion, founder of the
social relationships, prophecy, publishing, nutrition, creationism, Seventh-day
agriculture, theology, evangelism, Christian lifestyle, education, Adventist Church
and health. She advocated vegetarianism. She promoted and has
been instrumental in the establishment of schools and medical Signature
centers all over the world, with the most renowned being Andrews
University in Michigan and the Loma Linda University and
Medical Center in California.

During her lifetime she wrote more than 5,000 periodical articles and 40 books. As of 2019 more than 200
White titles are available in English, including compilations from her 100,000 pages of manuscript
published by the Ellen G. White Estate, 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

Early life

Ellen and her twin sister Elizabeth were born November 26, 1827,
to Robert and Eunice Harmon at a home on State Route 114 in
Gorham, Maine.[11] She was the seventh of eight children. Robert
was a farmer who also made hats using mercuric nitrate.[12]

Charles E. Dudley Sr., in his book The Genealogy of Ellen Gould

Harmon White: The Prophetess of the Seventh-day 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
ancestry.[13] In March 2000, the Ellen G. White Estate
commissioned Roger D. Joslyn, a professional genealogist, to
research Ellen G. White's ancestry. Joslyn concluded that she was
of Anglo-Saxon origin.[14]

At the age of nine, White was hit in the face with a stone.[12] This
Robert Harmon (1784–1866), father
occurred while she was living in Portland, Maine, and probably
of Ellen G. White.
attending the Brackett Street School.[11] This, she said, started her
conversion: "This misfortune, which for a time seemed so bitter and
was so hard to bear, has proved to be a blessing in disguise. The cruel blow which blighted the joys of
earth, was the means of turning my eyes to heaven. I might never had known Jesus Christ, had not the
sorrow that clouded my early years led me to seek comfort in him".[15] A few years after her injury, Ellen,
with her parents, attended a Methodist camp meeting at Buxton, Maine; and there, at the age of 12, a
breakthrough occurred in which she had a conversion experience and felt at peace.[16]

Millerite movement

In 1840, at age 12, her family became involved with the Millerite movement. As she attended William
Miller's lectures, she felt guilty for her sins and was filled with terror about being 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
later years, she referred to this as the happiest time of her life. Her
family's involvement with Millerism caused them to be
disfellowshipped by the local Methodist church.[17]

Marriage and family

Sometime in 1845 Ellen Harmon came in contact with her future

husband James Springer White, a Millerite who became convinced
that her visions were genuine. During the winter of 1845, the two
visited Millerite believers in Maine, including an eventful stop in
Atkinson for a farmhouse meeting led by Israel Dammon. A year
later James proposed and they were married by a justice of the
peace in Portland, Maine, on August 30, 1846. James later wrote: William Miller, American Baptist
preacher (1782–1849).

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 experience in the Advent
movement ... This experience was now needed as we
should join our forces and, united, labor extensively
from the Atlantic Ocean to the Pacific ...[18]

The Whites had four sons: Henry Nichols, James Edson (known as
Ellen G. White family in 1865.
Edson), William Clarence (known as Willie or W. C.), and John
Herbert. Only 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

White spent the final years of her life in Elmshaven, her home in
Saint Helena, California after the death of her husband James
White in 1881. During her final years she traveled less frequently
as she concentrated upon writing her last works for the church. She
died on July 16, 1915, at her home in Elmshaven, which is now an
Adventist Historical Site. After three funerals, she was buried with
her husband James White in Oak Hill Cemetery, Battle Creek,
Michigan.[19]

Funeral service for Ellen G. White at

Ministry Battle Creek Tabernacle before her
interment in the Oak Hill Cemetery.

Visions
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 Great Disappointment of
1844.[20][21] She said she had one that led to the writing of The Great Controversy at an Ohio funeral
service held on a Sunday afternoon in March 1858, in the Lovett's Grove (now Bowling Green, Ohio)
public school. This was an alleged vision of the ages-long conflict between Christ and his angels and Satan
and his angels.[22]

Physical phenomena during visions

J. N. Lough Borough, who had seen Ellen G. White in vision 50 times since 1852, and her husband, James
White, listed several physical characteristics that marked the visions:

1. "In passing into vision, she gives three enrapturing shouts of "Glory!" which echo and re-
echo, the second, and especially the third, fainter but more thrilling than the first, the voice
resembling that of one quite a distance from you, and just going out of hearing."[23]
2. For a few moments she would swoon, having no strength. Then she would be instantly filled
with superhuman strength, sometimes rising to her feet and walking about the room. She
frequently moved hands, arms, and head in gestures that were free and graceful. But to
whatever position she moved a hand or arm, it could not be hindered nor controlled by even
the strongest person. In 1845, she held her parents' 18.5 pound family Bible in her
outstretched left hand for half an hour. She weighed 80 pounds at the time.[24]
3. She did not breathe during the entire period of a vision that ranged from fifteen minutes to
three hours. Yet, her pulse beat regularly and her countenance remained pleasant as in the
natural state.[23]
4. Her eyes were always open 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 check her lack of breathing and other physical
phenomena.[23]
5. She was utterly unconscious of everything transpiring around her, and viewed herself as
removed from this world, and in the presence of heavenly beings.[23]
6. When she came out of vision, all seemed total darkness whether in the day time or a well-
lighted room at night. She would exclaim with a long-drawn sigh, as she took her first natural
breath, "D-a-r-k." She was then limp and strengthless.[23]

Martha Amadon added: "There was never an excitement among those present during a vision; nothing
caused fear. It was a solemn, quiet scene."[23]

First vision

In December 1844, White experienced her first vision during a prayer meeting at the home of Mrs. Haines
at 60 Ocean Street in South Portland, Maine, which later became the Griffin Club. The building was torn
down in 2018.[25]

At this time I visited one of our Advent sisters, and in the morning we bowed around the
family altar. It was not an exciting 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 rising higher and higher from the earth and
was shown something of the travels of the Advent people to the Holy City ...[26]
In this vision the "Advent people" were traveling a high and dangerous 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 cry." Some of the travelers grew weary and were encouraged by Jesus; others denied the light, the
light behind them went out, and they fell "off the path into the dark and wicked world below." [27] The
vision continued with a portrayal of Christ's second coming, following which the Advent people entered
the New Jerusalem; and ended with her returning to earth feeling lonely, desolate and longing for that
"better world."

As Godfrey T. Anderson said, "In effect, the vision assured the Advent believers of eventual triumph
despite the immediate despair into which they had plunged."[28]

Second and third visions

In February 1845, White allegedly experienced her second vision in Exeter, Maine known as the
"Bridegroom" vision. Together with the third vision about the new earth, the visions "gave continued
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 by
portraying the Father and Jesus as literal beings and heaven as a physical place."[29]

Otsego vision

On June 6, 1863, in Otsego, Michigan she experienced a vision about health and disease.[30] The vision
showed her that vegetarian food, as was described in Genesis 1:29,[31] was the proper food for humankind.
However, White enjoyed eating meat and had a hard time with the message because of her extensive travels
during the 19th century and the lack of vegetarian food. Vegetarianism was popular in Portland, Maine
during her childhood,[32] but she enjoyed meat. She became committed herself to vegetarianism in January
1894 when she was at the Brighton camp meeting near Melbourne, Australia.[33]

Public testimony

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 bright light, like a
ball of fire, came towards me, and as it fell upon me, my strength was taken away. I seemed to
be in the presence of Jesus and the angels. Again it was repeated, 'Make known to others what
I have revealed to you.'[34]

Soon White was giving her testimony in public meetings – some of which she arranged herself – and in her
regular Methodist class 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 like an idle tale, and they did not heed my entreaties. But I
determined that my efforts should never cease till these dear souls, for whom I had so great an
 interest, yielded to God. Several entire nights were spent by me in earnest prayer for those
whom I had sought out and brought together for the purpose of laboring and praying with
them.[35]

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 not publicized further afield until January 24, 1846,
when her account of the first vision: "Letter From Sister Harmon" was published in the Day Star, a
Millerite paper published in Cincinnati, Ohio by Enoch Jacobs. White had written to Jacobs to encourage
him and although she stated the letter was not written for publication,[36] Jacobs printed it anyway.
Through the next few years it was republished in various forms and is included as part of her first 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's brother-in-law. Adventists believe the prophetic gift offered to these two men
was passed on to White when they rejected it.[37]

Middle life

White described the vision experience as involving a bright light

which would surround her and she felt herself in the presence of
Jesus or angels who would show her events (historical and future)
and places (on earth, in heaven, or other planets). The transcriptions
of White's visions generally 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-volume series of
books entitled Testimonies for the Church, that contain edited
testimonies published for the general edification of the church. The
spoken and written versions of her visions played a significant part
in establishing and shaping the organizational structure of the
emerging Adventist Church. Her visions and writings continue to
be used by church leaders in developing the church's policies and
for devotional reading.

On March 14, 1858, at Lovett's Grove, near Bowling Green, Ohio, Portrait of Ellen G. White at age 32.
White received a vision while attending a funeral service. On that
day James White wrote that "God manifested His power in a
wonderful manner" adding that "several had decided to keep the Lord's Sabbath and go with the people of
God." In writing about the vision, she stated that she received practical instruction for church members, and
more significantly, a cosmic sweep of the conflict "between Christ and His angels, and Satan and his
angels." Ellen White would expand upon this great controversy theme which would eventually culminate
in the Conflict of the Ages series.[38]

Personality and public persona

White was seen as a powerful and sought-after preacher.[39][40]
While she has been perceived as having a strict and serious
personality, perhaps due to her lifestyle standards, numerous
sources describe her as a friendly person.[41][42]

Major teachings

Theology
Christ-centered salvation by grace[43]
The Great Controversy theme
Obedience to revealed truth a sign of genuine faith[44]

Jerry Moon argues that White taught assurance of salvation.[45]

Ellen G. White in Australia at age 72.
Arthur Patrick believes that White was evangelical, in that she had
high regard for the Bible, saw the cross as central, supported
righteousness by faith, believed in Christian activism, and sought to
restore New Testament Christianity.[46]

Ellen White avoided using the word "Trinity", "and her husband
stated categorically that her visions did not support the Trinitarian
creed."[47] 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).[48] In her own
opinion, Jesus did not begin as equal to God the Father but was at a
certain moment promoted to equality with the Father, which Ellen G. White speaking at the 1901
triggered Lucifer's rebellion (as explained in her book Spirit of General Conference Session of
Seventh-day Adventists.
Prophecy).[49]

However, according to Jerry Moon in The Adventist Trinity

Debate,[50] 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."[51]

Education

White's earliest essays on education appeared in the 1872 autumn editions of the Health Reformer.[52] In
her first essay she stated that working with youthful minds was the most delicate of tasks. The manner of
instruction should be varied. This would make it possible for the "high and noble powers of the mind"[52]
to have a chance to develop. To be qualified to educate the youth (she wrote), parents and teachers must
have self-control, gentleness and love.

White's idea of creating a Christian educational system and its importance in society is detailed in her
writings Christian Education (1893, 1894) and Education (1903).

Health reform
White expounded greatly on the subjects of health, healthy eating
and a vegetarian diet. In her book 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
day. Her views are expressed in the writings Healthful Living
(1897, 1898) and The Health Food Ministry (1970) and The
Ministry of Healing (1905). White wrote in The Ministry of
Healing: ""Grains, fruits, nuts, and vegetables constitute the diet
chosen for us by our Creator."[53] White was against eating meat,
eating spicy food, drinking alcohol, and smoking.[54] She also
opposed masturbation, medication, and physicians.[54] Ellen G. White at the Loma Linda
Sanitarium dedication in 1906.
She is the founder of many health sanitariums, the most famous of
which are the Battle Creek Sanitarium[55] and the Loma Linda
Sanitarium, that is now named the Loma Linda University Medical Center.[56] She hired American
physician, inventor, and businessman John Harvey Kellogg.[57] Her work for health reform and emphasis
on healthy lifestyle is seen as the cause of the city of Loma Linda being named by researcher Dan Buettner
a Blue Zone where residents live for longer lives than the average lifespan.[58] The health reform
prophecies she delivered have become church doctrine to glorify God but does not make vegetarianism a
requirement for salvation. The most vegetarian church fellowship is in North America where over half of
Adventists in North American are vegetarian or vegan.[59]

Her health reform writing focused on human health but her statements also included compassion towards
animals, which was unusual for her time.[60]

Major writings
White's books include:

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

A survey conducted in 2016 found that White was the 11th most-read author in Brazil.[61]

Historic legacy
According to one evangelical author, "No Christian leader or
theologian has exerted as great an influence on a particular
denomination as Ellen White has on Adventism."[63] Additional
authors have stated "Ellen G. White has undoubtedly been the most
influential Seventh-day Adventist in the history of the
church."[64][65] She is frequently mentioned in non-Adventist
media, with one example being Parade magazine in 2022 listing a
quote from White among its list of the 100 best love quotes.[66]

Ellen G. White Estate

The Ellen G. White Estate, Inc., was formed as a result of White's

will.[67] It consists of a self-perpetuating board and a staff which
includes a secretary (now known as the director), several
associates, and a support staff. The main headquarters is at the
Seventh-day Adventist General Conference headquarters in Silver
Spring, Maryland. Branch Offices are located at Andrews
University, Loma Linda University, and Oakwood University. Ellen G. White at age 51. This was
There are 15 additional research centers located throughout the 13
one of Ellen White's favorite
remaining divisions of the world church. The mission of the White portraits. She used it often when
Estate is to circulate Ellen White's writings, translate them, and exchanging pictures with friends and
provide resources for helping to better understand her life and
relatives.[62]
ministry. At the Toronto General Conference Session (2000) the
world church expanded the mission of the White Estate to include a
responsibility for promoting Adventist history for the entire denomination.

Adventist historic sites

Several of White's homes are historic sites. The first home that she and her husband owned is now part of
the Historic Adventist Village in Battle Creek, Michigan.[68] Her other homes are privately owned with the
exception of her home in Cooranbong, Australia, which she named "Sunnyside", and her last home in Saint
Helena, California, which she named "Elmshaven".[69] These latter two homes are owned by the Seventh-
day Adventist Church. The "Elmshaven" home is a National Historic Landmark.

Avondale College

White inspired and guided the foundation of Avondale College,[70] Cooranbong, leaving an educational
legacy from her time in Australia. Avondale College is the main Seventh-day Adventist tertiary institution in
the South-Pacific Division. In 2021, the restored White house of Sunnyside was reopened to the public.
The home has architectural elements of New England adapted for Australia.[71]

Other sites
In Florence, Italy, a street is named after White. The via Ellen Gould White leads to the Adventist Institute
"Villa Aurora" at the Viale del Pergolino.[72]

Vegetarian food

White had a major influence on the development of vegetarian foods and vegetarian food product
companies. In the U.S., these included granola, Kellogg's corn flakes, Post cereals, Soyalac soymilk,
Worthington Foods, La Loma Foods, and Morningstar Farms. In 2022, the New York Conference of
Seventh-day Adventists listed 33 Adventist-affiliated vegetarian restaurants, most that were located inside
the United States of America including six in Texas.[73] In Kingston, Jamaica, the three Maranatha health
food stores and one restaurant are based on the health teachings of White.[74]

In 2021, an opinion column in Australian beef industry publication Beef Central was critical of the
influence of the Seventh-day Adventist church in shaping national food policy traced to White and the 1897
founding of the Sanitarium Health and Wellbeing Company, which manufactures Veggie Delights plant-
based meats.[75] In 2022, journalist Avery Yale Kamila said that White's "profound and lasting influence on
vegetarian food in the United States continues today."[32]

Biographical writings
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 G. White
which was later expanded again by White and several authors who covered the remainder of her life.
Published in 1915, it remains in print as Life Sketches of Ellen G. White (abbreviated as LS).[76][77]

The most comprehensive biography of White is an extensive six-volume work called "Ellen G. White: A
Biography" written by her grandson, Arthur L. White. Thousands of articles and books have been written
about various aspects of Ellen G. White's life and ministry. A large number of these can be found in the
libraries at Loma Linda University and Andrews University, the two primary Seventh-day Adventist
institutions with major research collections about Adventism. An "Encyclopedia of Ellen G. White" is
being produced by two faculty at Andrews University: Jerry Moon,[78] chair of the church history
department, and Denis Fortin,[79] dean of the Seventh-day Adventist Theological Seminary.

Theatre

Red Books: Our Search for Ellen White is a play about White, a co-founder of the Seventh-day Adventist
Church, and the various perceptions of her throughout the history of the church. It was produced by the
Dramatic Arts Society of Pacific Union College in California. It was based on interviews collected from
over 200 individuals. The title derives from White's books, which were traditionally bound with a red
cover.[80][81]

Film
Produced by the Seventh-Day Adventist church in 2016, the movie Tell the World[82] chronicles the life of
Ellen G. White, "Her guidance and advice, obtained through Bible studies, as well as dreams and visions
revealed by God, guided the steps of the Church in becoming a worldwide movement of compassion in the
areas of health, education, community development and disaster relief."[83]

Examination of the prophetic value of her writings

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-day
Adventists better by engaging in extended dialogue that resulted in the publication of Questions on
Doctrine (1956) that explained Adventist beliefs in evangelical language.

Evangelical Walter Martin of the countercult Christian Research Institute "rejected White's prophetic
claims", yet saw her "as a genuine Christian believer", unlike her contemporaries Joseph Smith, Mary
Baker Eddy, and Charles Taze Russell. Kenneth Samples, a successor of Martin in his interaction with
Adventism, also denies White's prophetic claims yet "believe[s] she, at minimum, had some good biblical
and theological instincts".[84]

Adventist statement of belief about the Spirit of Prophecy

Early Sabbatarian Adventists, many of whom had emerged from the Christian Connection, were anti-
creedal. However, as early as 1872 Adventists produced a statement of beliefs. They refined this list during
the 1890s and formally included it in the SDA Yearbook in 1931 with 22 belief statements. In 1980, the
Adventist Church officially adopted 27 Fundamental Beliefs, to which it added a 28th in 2005.[85] White is
referenced in Fundamental Belief 18 "The Gift of Prophecy":

The Scriptures testify that one of the gifts of the Holy Spirit is prophecy. This gift is an
identifying mark of the remnant church and we believe it was manifested in the ministry of
Ellen G. White. Her writings speak with prophetic authority and provide comfort, guidance,
instruction, and correction to the church. They also make clear that the Bible is the standard by
which all teaching and experience must be tested. (Num. 12:6; 2 Chron. 20:20; Amos 3:7; Joel
2:28, 29; Acts 2:14-21; 2 Tim. 3:16, 17; Heb. 1:1-3; Rev. 12:17; 19:10; 22:8, 9.)[86]

Employing an expression found in Rev. 19:10, Adventists sometimes refer to White's writings as the Spirit
of Prophecy.

Criticism
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 science, criticized White for her views on health and
masturbation.[87] Numbers argues that she plagiarized vitalist writers (such as Horace Mann and Larkin B.
Coles) for her arguments against masturbation.[87][88] White's book Appeal to Mothers states that she did
not copy her text from the health reform advocates and that she independently reached such
conclusions.[89] Numbers' criticism was acknowledged as significant by the staff of the White Estate,
which sought to refute it in A Critique of the Book Prophetess of Health,[90] arguing that the similarities are
due to supernatural inspiration influencing each of the authors.[91]
Roger Coon wrote a lecture arguing that certain followers of the religion were engaging in "equal but
opposite dangers" in their view of White. He described one group that overdeified her, and one group that
"picks and chooses" from what teachings they follow of hers.[92]

Critics have accused Ellen White of plagiarism. One 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 document to refute claims presented in The White Lie.[93]

Intellectual property attorney Vincent L. Ramik undertook a study of Ellen G. White's writings during the
early 1980s, and concluded that they were "conclusively unplagiaristic."[94] When the plagiarism charge
ignited a significant debate during the late 1970s and early 1980s, the Adventist General Conference
commissioned a major study by Fred Veltman to examine the issue of White's literary dependence in
writing on the life of Christ. The full 2,561-page report of the "'Life of Christ Research Project" is available
online,[95][96] along with an abridged version.[97] A published, condensed edition appeared in 2023.[98]
Veltman examined fifteen, randomly selected chapters of The Desire of Ages for evidence of literary
dependence and concluded, "On an average we may say that 31.4 percent of the DA text is dependent to
some extent on literary sources."[99] Roger W. Coon,[100] David J. Conklin,[101] Denis Fortin,[102][103]
King and Morgan,[104] among others, undertook the refutation of the accusations of plagiarism. At the
conclusion of his report, Ramik states:

It is impossible to imagine that the intention of Ellen G. White, as reflected in her writings and
the unquestionably prodigious efforts involved therein, was anything other than a sincerely
motivated and unselfish effort 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 but
one hope and intent, namely, the furthering of mankind's understanding of the word of God.
Considering all factors necessary in reaching a just conclusion on this issue, it is submitted that
the writings of Ellen G. White were conclusively unplagiaristic.[94]

Ramik cleared her of breaking the law of the land and time (copyright infringement/piracy).[94][105] In
1911, more than 70 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, certain historians whose
"statements afford a ready and forcible presentation on the subject."[106] That means that she
acknowledged the charges of “uncredited paraphrasing,” a common literary practice of her time.[93][107]
Spectrum, a liberal Adventist publication, highly critical of mainstream Adventistm, 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 "verbal inspiration" made by some of her followers.[108]

That Ellen White borrowed from other authors was openly acknowledged by herself (cf. GC
xi–xii) and by people close to her (cf. 2SM 451–465).[109]

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

Robert Olson, secretary of the Ellen G. White Estate, said, “The church is not denying the
accumulating evidence of White's copying….”[110]

— T. Joe Willey, The Great Controversy Over Plagiary: The Last Interview of Walter Rea,
Spectrum Magazine
One of the earliest charges of plagiarism against Ellen White concerned her use of The Life and Epistles of
St. Paul by W. J. Conybeare and J. S. Howson (1852) in writing Sketches From the Life of Paul
(1883).[111][112] The volume by Conybeare and Howson, published in the UK and copyrighted there, was
later published without copyright in the US by T. Y. Crowell with the title (The) Life and Epistles of the
Apostle Paul. At the time of her death, White had several copies of the Crowell publication in her
library.[113]

The public secular press accused Ellen G. White of extensive plagiarism, claiming that this was her general
practice, and concluded that "Mrs. White is a plagiarist, a literary thief."[114]

See also
Christianity portal

Biography portal

Adventism
Adventist Baptismal Vow
Adventist Health Studies
Conditional Immortality
Criticism of the Seventh-day Adventist Church
Ellen G. White bibliography
Inspiration of Ellen G. White
Seventh-day Adventist Church Pioneers
Teachings of Ellen G. White
Three Angels' Messages
Prophecy in the Seventh-day Adventist Church

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9. Martin 1965, p. 379.
10. White 2000.
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vegetarianism" (http://www.pressherald.com/2015/05/13/vegetarian-kitchen-a-maine-woman
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13. Dudley, Charles E. Sr. (1999). The genealogy of Ellen Gould Harmon White: the prophetess
of the Seventh-Day Adventist Church, and the story of the growth and development of the
Seventh-Day Adventist denomination as it relates to African-Americans (https://books.googl
e.com/books?id=oR-BAAAACAAJ). Dudley Pub. Services, 1999 – 172 pages. ISBN 978-0-
9670271-0-4. Retrieved March 12, 2011.
14. Joslyn, Roger D. (May 21, 1973). "Gould Ancestry of Ellen Gould (Harmon) White" (http://ww
w.whiteestate.org/issues/genealogy.html). Australasian Union Record. Ellen G. White
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15. "Review and Herald". Review and Herald publishing. November 25, 1884: paragraph 2.
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16. Burt, Merlin. "Adventist Review Online | with All Our Might" (https://web.archive.org/web/201
60103080552/http://archives.adventistreview.org/2001-1543/story1.html). Archived from the
original (http://archives.adventistreview.org/2001-1543/story1.html) on January 3, 2016.
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17. Merlin D. Burt (1998). Ellen G. Harmon's Three Step Conversion Between 1836 and 1843
and the Harmon Family Methodist Experience. Term paper, Andrews University.
18. Life Sketches, 1880 edition, pp. 126, 127.
19. "James and Ellen White family burial place in Oak Hill Cemetery, Battle Creek, Michigan" (ht
tp://cdm.llu.edu/digital/collection/wephotos/id/243/). Digital Archives. Loma Linda University.
Retrieved July 14, 2018.
20. Graybill 1994.
21. Adventist History Library's Ellen White's First Vision (http://adventisthistory.wordpress.com/2
009/01/10/ellen-whites-first-vision/) includes the various printed editions of her first vision.
22. "The "Great Controversy" Vision" (http://www.whiteestate.org/about/egwbio.asp#vision).
White Estate. Retrieved February 2, 2018.
23. White 1985, pp. 122–123.
24. White 1985, p. 92.
25. Laaka, Juliette (April 17, 2018). " 'Spirits' remain as South Portland's former Griffin Club
disappears" (https://www.pressherald.com/2018/04/17/spirits-remain-as-south-portlands-for
mer-griffin-club-disappears/). Press Herald. Retrieved July 2, 2020.
26. White, Arthur L. 1985, "Chapter 7 – (1846–1847) Entering Marriage Life", Ellen G. White:
The Early Years, Vol. 1, 1827–1862, p. 56.
27. White, Arthur L. 1985, "Chapter 7 – (1846–1847) Entering Marriage Life", Ellen G. White:
The Early Years, Vol. 1, 1827–1862, p. 57.
28. Godfrey T. Anderson, "Sectarianism and Organisation, 1846–1864," in Adventism in
America: a History, ed. Gary Land (Berrien Springs, Michigan: Andrews University Press,
1998), p. 31.
29. 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", Ph.D., Andrews University, 2002, p. 170.
30. "EllenWhite.Org Website – A Vision of 1863 (DF 127)" (http://ellenwhite.org/media/documen
t/2516). ellenwhite.org. Retrieved June 9, 2022.
31. Genesis 1:29 (https://bible.oremus.org/?passage=Genesis%201:29&version=nrsv)
32. Kamila, Avery Yale (February 20, 2022). "Vegan Kitchen: Nearly 150 years ago, a Seventh
Day Adventist leader had a vision about vegetarianism" (https://www.pressherald.com/2022/
02/20/nearly-150-years-ago-seventh-day-adventist-leader-and-mainer-ellen-white-had-a-visi
on-about-vegetarian-food/). Portland Press Herald. Retrieved March 10, 2022.
33. "Ellen G. White and vegetarianism" (https://www.ministrymagazine.org/archive/1986/04/elle
n-g.-white-and-vegetarianism). www.ministrymagazine.org. Retrieved June 9, 2022.
34. White, Arthur L. 1985, "Chapter 7 – (1846–1847) Entering Marriage Life", Ellen G. White:
The Early Years, Vol. 1, 1827–1862, p. 63.
35. Ellen G. White, Testimonies for the Church Vol.1, (1855–1868)
36. White, Ellen G. "The Day-Star – Ellen G. White Writings" (https://web.archive.org/web/20211
119083652/https://text.egwwritings.org/publication.php?pubtype=Periodical&bookCode=DS
&lang=en&collection=2&section=all&year=1846&month=March&day=14).
text.egwwritings.org. Archived from the original (https://text.egwwritings.org/publication.php?
pubtype=Periodical&bookCode=DS&lang=en&collection=2&section=all&year=1846&month
=March&day=14) on November 19, 2021. Retrieved November 19, 2021.
37. Nix, James R. (December 4, 1986). "The third prophet spoke forth" (https://web.archive.org/w
eb/20110522065027/http://www.adventistarchives.org/docs/RH/RH19861204-V163-49/inde
x.djvu?djvuopts&page=22). Adventist Review. Washington, D.C.: Review and Herald. 163:
22. ISSN 0161-1119 (https://www.worldcat.org/issn/0161-1119). Archived from the original (h
ttp://www.adventistarchives.org/docs/RH/RH19861204-V163-49/index.djvu?djvuopts&page
=22) (DjVu) on May 22, 2011. Retrieved April 15, 2008.
38. Ellen G. White (1860). My Christian Experience, Views, And Labors In Connection With The
Rise And Progress Of The Third Angel's Message. James White.
39. See Horace Shaw's doctoral dissertation, "A Rhetorical Analysis of the Speaking of Mrs.
Ellen G. White, A Pioneer Leader and Spokeswoman of the Seventh-day Adventist Church"
(Michigan State University, 1959), p. 282.
40. Chapter 12: "The Sought-for Speaker (http://www.whiteestate.org/books/mol/Chapt12.html)"
in Messenger of the Lord (http://www.whiteestate.org/books/mol/TOC.html) by Herbert
Douglass
41. See Walking With Ellen White: The Human Interest Story by George R. Knight.
http://h0bbes.wordpress.com/2008/11/05/ellen-white-the-real-human-being/
42. Life With My Mother-in-law: An interview with Ethel May Lacey White Currow (http://www.adv
entistarchives.org/docs/RH/RH19830707-V160-27/index.djvu?djvuopts&page=5)" DjVu by
Ed Christian. Her grandson Arthur L. White recounts happy childhood memories of her
43. "My soul was daily drinking rich draughts of salvation. I thought that those who loved Jesus
would love His coming, so went to the class meeting and told them what Jesus had done for
me and what a fullness I enjoyed through believing that the Lord was coming. The class
leader interrupted me, saying, "Through Methodism"; but I could not give the glory to
Methodism when it was Christ and the hope of His soon coming that had made me free."
Early Writings Pg. 13 (http://www.gilead.net/egw/books2/earlywritings/ewindex.html)
44. "A Word to the Little Flock, Ellen White's portion" (http://www.earlysda.com/flock/lflock-egwhi
te.html). www.earlysda.com.
45. http://www.andrews.edu/~jmoon/Documents/GSEM_534/Class_outline/08.pdf
46. Arthur Patrick, "An Adventist and an Evangelical in Australia? The Case of Ellen White In
The 1890s." in Lucas: An Evangelical History Review No. 12, December 1991
47. Bull, Malcolm; Lockhart, Keith (2007). "The Divine Realm" (https://books.google.com/books?
id=ACUBSUGQCMYC&pg=PA75). Seeking a Sanctuary: Seventh-day Adventism and the
American Dream. Indiana University Press. p. 75. ISBN 978-0-253-34764-0. "With
Adventism's most articulate spokesmen 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 evidence that 'many were Trinitarians' before 1898, nor has there been found any
Trinitarian declaration written, prior to that date, by an Adventist writer other than Ellen G.
White."46 But even this is an overstatement. Although not actively anti-Trinitarian, Ellen
White always carefully avoided using the term "Trinity," and her husband stated categorically
that her visions did not support the Trinitarian creed.47"
48. Guy, Fritz (April 11, 2014). "Theology" (https://books.google.com/books?id=zrIZAwAAQBAJ
&pg=PA144). In Dopp Aamodt, Terrie; Land, Gary; Numbers, Ronald L. (eds.). Ellen Harmon
White: American Prophet. Oxford University Press. pp. 144–145. ISBN 978-0-19-937387-1.
"Strictly speaking, very seldom did Ellen White "do theology." That is, she did not ordinarily
do what professional 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 particular doctrine of the Trinity, atonement, God and time, or free will. She did
not explain 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
explain verbal or conceptual inconsistencies—either those of Scripture or her own—or to
reduce the tensions inherent in her overall theological understanding."
49. Bull, Malcolm; Lockhart, Keith (2007). "The Divine Realm" (https://books.google.com/books?
id=ACUBSUGQCMYC&pg=PA72). Seeking a Sanctuary: Seventh-day Adventism and the
American Dream. Indiana University Press. p. 72. ISBN 978-0-253-34764-0. Retrieved
March 7, 2022. "but in her version of the event that destroyed the unity of the divine realm—
the rebellion of Satan. As White related in the Spirit of Prophecy, the devil's revolt against
divine law came about precisely because Satan was unwilling to accept Jesus' position in
the heavenly hierarchy. At that time Satan, who was then known as Lucifer, was "a high and
exalted angel, next in honor to God's dear Son."13 It was an arrangement with which he had
been happy, according to White, until a primordial ceremony formalized the supremacy of
Jesus: "The Father then made known that it was ordained by himself that Christ, his Son,
should be equal with himself."14 However, Satan believed that this decision had been taken
without prior consultation, and he convened a meeting 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."15"
50. "Andrews University Seminary Studies: Trinity Debate Part 1" (http://www.sdanet.org/atissu
e/trinity/moon/moon-trinity1.htm). www.sdanet.org. Retrieved March 26, 2020.
51. White, Ellen. The Desire of Ages. pp. 669–671.
52. White, Ellen G. (September 1872). "Proper Education" (http://www.adventistarchives.org/doc
s/HR/HR18720901-V07-09__C.pdf#view=fit) (PDF). The Health Reformer. Battle Creek,
Michigan: The Health Reform Institute. 7 (9): 284–286 (electronic 28–30). Retrieved May 31,
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54. Randi, James (1995). "Millerites". An encyclopedia of claims, frauds, and hoaxes of the
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61. Lemos, Felipe; McChesney, Andrew (May 20, 2016). "Ellen White Among Most-Read
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of Adventist History. 7 (1): 7. ISSN 0360-389X (https://www.worldcat.org/issn/0360-389X).
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19, 2011, at the Wayback Machine." Questions on Doctrine 50th anniversary conference
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5. Retrieved June 30, 2011. "Ellen White followed another well-marked trail when she
ventured into the potentially hazardous field of sex. From the appearance of Sylvester
Graham's 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 as excessive or abnormal sexual
activities, particularly masturbation, which was thought to cause a frightening array of
pathological conditions 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 called "the great, crying sin of our time.""
88. Numbers (2008), pp. 213–214.
89. Numbers (2008), p. 211.
90. The Staff of the Ellen G. White Estate A Critique of the Book Prophetess of Health (http://ww
w.whiteestate.org/issues/Prophetess-of-Health.pdf), 2008. Upon the criticism of Mrs. White's
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w.whiteestate.org/issues/prophetess-of-health.pdf), third edition (2008), p. 9
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s.edu/~fortind/EGWPerson.htm). Andrews University. Retrieved February 6, 2018.
93. "Ellen G. White® Estate: The Truth About "The White Lie" " (https://whiteestate.org/legacy/is
sues-whitelie-html/). whiteestate.org. Retrieved January 17, 2020.
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1790–1915" (https://web.archive.org/web/20071214221522/http://www.whiteestate.org/issue
s/ramik.html). whiteestate.org. Archived from the original (https://whiteestate.org/legacy/issue
s-ramik-html/) on December 14, 2007.
95. Veltman, Fred (November 1988). "Full Report of the Life of Christ Research Project" (https://
documents.adventistarchives.org/Resources/Forms/AllItems.aspx?RootFolder=%2fResourc
es%2fLOCRP&FolderCTID=0x01200095DE8DF0FA49904B9D652113284DE0C8000B58
57BEC3C5DB4F96C32A1C24765988). Seventh-day Adventist Church: Office of Archives,
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96. Veltman, Fred (November 1988). "Full Report of the Life of Christ Research Report" (https://a
rchive.org/details/FredVeltmanLifeOfChristResearchProject1988). Internet Archive.
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98. Trenchard (2023).
99. Veltman, Fred (1988). Life of Christ Research Project. p. 882.
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101. "INDEX FILES on Charge of Plagiarism against E.G.White" (http://dedication.www3.50meg
s.com/David/index.html). dedication.www3.50megs.com.
102. Ellen G. White as a Writer: Case Studies in the Issue of Literary Borrowing (http://www.andre
ws.edu/~fortind/EGWWhite-Conybeare.htm)
103. "Untitled Document" (https://www.andrews.edu/~fortind/EGWPlagiarism-Encyclopedia.htm).
www.andrews.edu.
104. E. Marcella Anderson King; Kevin L. Morgan (2009). More Than Words: A Study of
Inspiration and Ellen White's Use of Sources in The Desire of Ages. Honor Him Publishers.
105. "Was Ellen G. White A Plagiarist?" (https://m.egwwritings.org/en/book/762.117). Ellen G.
White Writings. Retrieved October 28, 2018. "Ellen G. White was not a plagiarist and her
works did not constitute copyright infringement/piracy."
106. Ellen G. White. The Conflict of the Ages Story, Vol. 5. The Great Controversy—Illustrated (htt
ps://books.google.com/books?id=LZhUCgAAQBAJ&pg=PT16). Digital Inspiration. p. 16.
"The great 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 scope
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 understanding of their
application. In some cases where a historian has so grouped together events as to afford, in
brief, a comprehensive view of the subject, 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 as authority, but
because his statement affords a ready and forcible presentation of the subject. In narrating
the experience and views of those carrying forward the work of reform in our own time,
similar use has been made of their published works." Cf. The Great Controversy, p. xi.4
1911 edition.
107. McArthur (2008: 48). Quote: "Rather, he was always at pains to emphasize that Mrs. White
herself acknowledged indebtedness in the book's Introduction:"
108. McArthur, Benjamin (Spring 2008). "Point of the Spear: Adventist Liberalism and the Study of
Ellen White in the 1970s" (https://www.andrews.edu/library/car/cardigital/Periodicals/Spectru
m/2008_Vol_36/2_Spring_2008.pdf) (PDF). Spectrum. 36 (2): 45, 53. ISSN 0890-0264 (http
s://www.worldcat.org/issn/0890-0264). Retrieved July 1, 2019. "If acceptance of her literary
borrowing is now a commonplace, it is only so because of some excellent research
accomplished by Adventist scholars in the 1970s and 1980s."
109. "Untitled Document" (https://www.andrews.edu/~fortind/EGWPlagiarism-Encyclopedia.htm).
Andrews University. February 18, 2009. Retrieved April 4, 2020.
110. Willey, T. Joe (January 5, 2017). "The Great Controversy Over Plagiary: The Last Interview
of Walter Rea" (https://spectrummagazine.org/article/2017/01/05/great-controversy-over-plag
iary-last-interview-walter-rea). spectrummagazine.org. Retrieved April 3, 2020.
111. Stewart, Charles E. (May 8, 1907). "A Response to an Urgent Testimony from Mrs. Ellen G.
White". {{cite journal}}: Cite journal requires |journal= (help)
112. Poirier (2012).
113. Johns (1993)
114. "Is Mrs. E. G. White a Plagiarist?". Healdsburg Enterprise: 1, 4–6. March 20, 1889.

Further reading
Dopp, Terrie, Gary Land, and Ronald L. Numbers, eds. Ellen Harmon White: American
Prophet (Oxford University Press, 2014) 365 pp. essays by independent scholars.
Balmer, Randall (2002). "White, Ellen Gould (née Harmon)". Encyclopedia of
Evangelicalism. Westminster: John Knox Press. pp. 614–615.
Butler, Jonathan M. (Winter 1991). "Prophecy, Gender, and Culture: Ellen Gould Harmon
[White] and the Roots of Seventh-day Adventism". Religion and American Culture. 1 (1): 3–
29. doi:10.1525/rac.1991.1.1.03a00020 (https://doi.org/10.1525%2Frac.1991.1.1.03a00020).
Campbell, Michael W. (2013). Ellen White and the Gift of Prophecy: An Introduction to Her
Prophetic Life and Ministry. Lincoln, Nebraska: AdventSource.
 Douglass, Herbert E. (2010). The Heartbeat of Adventism, the Great Controversy Theme in
the Writings of Ellen White (https://www.webcitation.org/63j0HgqJu?url=http://www.adventist
bookcenter.com/Product_Info/Chapters/0816324581.pdf) (PDF). Nampa, Idaho: Pacific
Press Publishing Association. p. 416. ISBN 978-0-8163-2458-3. Archived from the original
(http://www.adventistbookcenter.com/Product_Info/Chapters/0816324581.pdf) (PDF) on
December 6, 2011. Retrieved December 13, 2011.
Fortin, Denis; Moon, Jerry, eds. (2014). The Ellen G. White Encyclopedia. Hagerstown,
Maryland: Review and Herald.
Graham, R. E. (1985). Ellen G. White, Cofounder of the Seventh-day Adventist Church. New
York: Peter Lang.
Graybill, Ronald (1983). The Power of Prophecy: Ellen G. White and Women Religious
Founders of the Nineteenth Century (Ph.D. dissertation). The Johns Hopkins University.
Graybill, Ron (February 1994). "Visions and Revisions, Part 1" (https://web.archive.org/web/
20110724225658/http://www.adventistarchives.org/doc_info.asp?DocID=105102). Ministry
Magazine. Archived from the original (http://www.adventistarchives.org/doc_info.asp?DocID
=105102) on July 24, 2011. Retrieved March 13, 2011. {{cite journal}}: Cite journal
requires |journal= (help)
Johns, Warren H; Poirier, Tim; and Graybill Ron, compilers (1993). A Bibliography of Ellen G.
White’s Private and Office Libraries, Third Revised Edition (Ellen G. White Estate).
Land, Gary (ed.). The World of Ellen G. White. "a historical background to White's writings
without critically comparing the two."
Martin, Walter (1965). The Kingdom of the Cults. Minneapolis, Minnesota: Bethany
Fellowship. p. 379.
Poirier, Tim (2012). Ellen G. White and Sources: The Plagiarism Debate - 125 Years Later
(Ellen G. White Estate).
Trenchard, Warren C. (September 2022). "The Biblical Fiction of Ellen White". Spectrum. 50
(3).
Trenchard, Warren C. (2023). The Desire of Ages and Its Sources. Condensed Edition of
"Life of Christ Research Project Report" by Fred Veltman. Westlake Village, CA: Oak &
Acorn.
White, Arthur L. (1985). " "Chapter 7 – (1846–1847) Entering Marriage Life" ". Ellen G. White:
The Early Years, 1827–1862. Vol. 1. Ellen G. White Estate.
White, Arthur L. (August 2000). "Ellen G. White: A Brief Biography" (http://www.whiteestate.or
g/about/egwbio.asp). Ellen G. White Estate.

External links
Ellen G. White Estate, Inc. (https://web.archive.org/web/20031119080712/http://www.whitee
state.org/)
Works by Ellen Gould Harmon White (https://www.gutenberg.org/ebooks/author/31602) at
Project Gutenberg
Works by or about Ellen G. White (https://archive.org/search.php?query=%28%28subject%3
A%22White%2C%20Ellen%20Gould%22%20OR%20subject%3A%22White%2C%20Elle
n%20G%2E%22%20OR%20subject%3A%22White%2C%20E%2E%20G%2E%22%20O
R%20subject%3A%22Ellen%20Gould%20White%22%20OR%20subject%3A%22Ellen%2
0G%2E%20White%22%20OR%20subject%3A%22E%2E%20G%2E%20White%22%20O
R%20subject%3A%22White%2C%20Ellen%22%20OR%20subject%3A%22Ellen%20Whit
e%22%20OR%20creator%3A%22Ellen%20Gould%20White%22%20OR%20creator%3A%
22Ellen%20G%2E%20White%22%20OR%20creator%3A%22E%2E%20G%2E%20White%
22%20OR%20creator%3A%22E%2E%20Gould%20White%22%20OR%20creator%3A%22
White%2C%20Ellen%20Gould%22%20OR%20creator%3A%22White%2C%20Ellen%20
 G%2E%22%20OR%20creator%3A%22White%2C%20E%2E%20G%2E%22%20OR%20cr
eator%3A%22White%2C%20E%2E%20Gould%22%20OR%20creator%3A%22Ellen%20W
hite%22%20OR%20creator%3A%22White%2C%20Ellen%22%20OR%20title%3A%22Elle
n%20Gould%20White%22%20OR%20title%3A%22Ellen%20G%2E%20White%22%20O
R%20title%3A%22E%2E%20G%2E%20White%22%20OR%20title%3A%22Ellen%20Whit
e%22%20OR%20description%3A%22Ellen%20Gould%20White%22%20OR%20descriptio
n%3A%22Ellen%20G%2E%20White%22%20OR%20description%3A%22E%2E%20G%2
E%20White%22%20OR%20description%3A%22White%2C%20Ellen%20Gould%22%20O
R%20description%3A%22White%2C%20Ellen%20G%2E%22%20OR%20description%3
A%22Ellen%20White%22%20OR%20description%3A%22White%2C%20Ellen%22%29%2
0OR%20%28%221827-1915%22%20AND%20White%29%29%20AND%20%28-mediatyp
e:software%29) at Internet Archive
Works by Ellen G. White (https://librivox.org/author/324) at LibriVox (public domain
audiobooks)
extensively researched genealogy (http://www.whiteestate.org/issues/genealogy.html)

Writings online
Ellen White's First Vision (https://m.egwwritings.org/en/book/28.201)
Major books (https://web.archive.org/web/20160208101157/http://www.whiteestate.org/book
s/books.asp) (from the White Estate page)
Old (https://web.archive.org/web/20100819101528/http://egwdatabase.whiteestate.org/nxt/g
ateway.dll?f=templates$fn=default.htm$vid=default) and new (https://web.archive.org/web/2
0100706230059/http://egwwritings.eu/) search engines for "The Complete Published
Writings of Ellen G. White"
Adventist Archives (https://web.archive.org/web/20060718085649/http://www.adventistarchiv
es.org/DocArchives.asp) Contains many articles written by Ellen White

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