Consider Ellen Gould White!!
http://en.wikipedia.org/wiki/Ellen_Gould_White Many people have noticed that independently studying Ellen White is VERY different (and often more beneficial) than the Ellen White revealed within the context of the Seventh-day Adventist Church. I have attempted to include some of her concepts and writings within my VERY strange threads. Some of you might understand why I've done this. Just remember that my internet work is HIGHLY experimental. I continue to read Ellen White's books -- but then I think and do what makes sense to me -- which might be quite different than what I just read. I guess that makes me an Advenstist-Heretic. Perhaps I'm sort of a Renegade French-Adventist-Jesuit Organist!!! You know -- someone who grew up as a French Catholic -- and took organ lessons from some of the great French organists -- and later became a Jesuit who was tasked with researching Ellen White and the Seventh-day Adventist Church -- but who ultimately became disenchanted with Religion in General -- and started posting on the internet as orthodoxymoron!!! No -- Siriusly -- I don't have such a background -- but it wouldn't surprise me if I were someone similar to this imaginary character in a previous life (but without the internet connection)!! There must be some reason why I gravitate toward the Latin Mass
https://www.youtube.com/watch?v=aqIl7IB3n4g and the Music of Charles Marie Widor!!!
https://www.youtube.com/watch?v=UG-09J-3xW0&list=PLB489AA88C016F8DA (autoplay) I'm a walking and talking contradiction -- a mixture of orthodoxy, heresy, and insanity -- which is why I call myself
orthodoxymoron!! I think Ellen White knew a helluva lot more than she wrote in her books. I also think that she had a source of information which might've approximated something such as Giza Intelligence. I really don't think her mind or visions were the source of her work. What if EG was ET?? One more thing. One dark night, I discussed EGW with the AED -- but I'm NOT going to talk about it!! That might've been the night we discussed 'They Live'!! What Would Vincent Ramik and Fred Veltman Say??? What Would Monseigneur Bowe Say??? What Would Saint Mary Say???
Ellen Gould White (born Harmon) (November 26, 1827 – July 16, 1915) was a prolific author and an American Christian pioneer. She, along with other Sabbatarian Adventist leaders, such as Joseph Bates and her husband James White, formed what is now known as the Seventh-day Adventist Church.
Ellen White reported to her fellow believers her visionary experiences. James White, and others of the Adventist pioneers, viewed these experiences as the Biblical gift of prophecy as outlined in Revelation 12:17 and 19:10 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 and Christian church history. This cosmic conflict, referred to as the "Great Controversy theme", is foundational to the development of Seventh-day Adventist theology.[1]
White was considered a somewhat controversial figure. Her reports of visionary experiences and use of other sources in her writings comprise much of the controversy. She received her first vision soon after the Millerite Great Disappointment.[2][3] Historian Randall Balmer has described her as "one of the more important and colorful figures in the history of American religion".[4] Walter Martin described her as "one of the most fascinating and controversial personages ever to appear upon the horizon of religious history."[5] Arthur L. White, her grandson and biographer, writes that Ellen G. White is the most translated female non-fiction author in the history of literature, as well as the most translated American non-fiction author of either gender.[6] Her writings covered creationism, agriculture, theology, evangelism, Christian lifestyle, education and health. She advocated vegetarianism. She promoted the establishment of schools and medical centers. During her lifetime she wrote more than 5,000 periodical articles and 40 books. Today, including compilations from her 100,000 pages of manuscript, more than 100 titles are available in English. Some of her most famous books include The Desire of Ages, The Great Controversy and Steps to Christ. Her work on successful Christian living, Steps to Christ, has been published in more than 140 languages.
Ellen and her twin sister Elizabeth, were born November 26, 1827, to Robert and Eunice Harmon. Robert was a farmer who made hats also, and the whole family helped with the hatmaking. With eight children in the family, home was a busy place. The family lived on a small farm near the village of Gorham, Maine. However, a few years after the birth of the twins, Robert Harmon gave up farming, and, with his family, moved into the city of Portland, about twelve miles east.
Ancestry
In 1999, Charles E. Dudley, Sr.,[7] published a book entitled, 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.[8] In his book, Charles Dudley claims that Ellen White had an African-American ancestry[citation needed].
In March 2000, the Ellen G. White Estate commissioned Roger D. Joslyn,[9] a professional genealogist, to research Ellen G. White's ancestry. Joslyn concluded that she was of Anglo-Saxon origin.[10] Joslyn found that that Ellen's mother, Eunice (Gould) Harmon was the daughter of Joseph Goold/Gould, an American Revolutionary soldier. After the war, he moved from Kittery to Portland, Maine. His father was Joseph Gould of Kittery. His father, Ellen's great grandfather, was also named Joseph Gould. He settled in Kittery in the first decade of the 1700s and was probably from Taunton, Massachusetts. His father was John Gould of Taunton and probably the one born in Hingham, Massachusetts Bay Colony, son of Jarvis Gould, a 1635 immigrant from England.[10] See her ancestral chart
Head injury
At the age of nine, Ellen was struck with a rock thrown by a fellow student. The injury severely disfigured her nose, and left her in a coma for three weeks.[11]
When Ellen Harmon had her first "conversion experience," she would later write:
"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, had not the sorrow that clouded my early years led me to seek comfort in him." Review and Herald, Nov. 25, 1884, par.2
Shortly after her injury, Ellen, with her parents, attended a Methodist camp meeting at Buxton, Maine, and there, at the age of 12, she was converted. Two years later, on June 26, 1842, at her request she was baptized in the ocean by immersion.
Millerite movement
In 1840, at age 12, her family became involved with the Millerite movement. As she attended William Miller's lectures, Ellen felt guilty for her sins, and she 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. 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 their disfellowship by the local Methodist church.[12]
Marriage and family
Sometime in 1845 Ellen came into contact with her future husband James Springer White, a Millerite who became convinced that her visions were genuine. 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:
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....[13]
James and Ellen had four sons: Henry Nichols, James Edson (known as 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 three months, and Henry died of pneumonia at the age of 17 in 1863.
Final years and death
Ellen 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 would travel less frequently as she concentrated upon writing her last works for the church. Ellen G. White died July 16, 1915, at her home in Elmshaven, which is now an Adventist Historical Site.
Visions
In 1844, Ellen White reported her first encounter with having visions.
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...[14]
In this vision she reportedly saw the "Advent people" 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." According to her vision, 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."[15] 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 points out, "In effect, the vision assured the Advent believers of eventual triumph despite the immediate despair into which they had plunged."[16]
Second and third visions
In February 1845, White claimed to receive a second vision which became known as the "Bridegroom" vision in Exeter, Maine. Together with a third vision where White reportedly saw the new earth, these 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."[17]
Public testimony
Fearing people would not accept her testimony, Ellen did not initially share her visions with the wider Millerite community. In a meeting at her parent’s 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.’[18]
Soon Ellen 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.[19]
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,[20] 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 Ellen White – William Ellis Foy (1818–1893), and Hazen Foss (1818?–1893), Ellen White's brother-in-law. Adventists believe the prophetic gift offered to these two men was passed on to White when they rejected it.[21]
Middle life
Ellen 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 contains 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, 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.[22]
From 1861 to 1881 Ellen White's prophetic ministry became increasingly recognized among Sabbatarian Adventists. Her frequent articles in the Review and Herald (now the Adventist Review) and other church publications were a unifying influence to the beginning church. She supported her husband in the church's need for formal organization. The result was the organization of the Seventh-day Adventist Church in 1863. During the 1860s and 1870s the Whites participated in the founding of the denomination's first medical institution (1866) and school (1874).
Later ministry
After 1882 Ellen White was assisted by a close circle of friends and associates. She employed a number of literary assistants who would help her in preparing her writings for publications. She also carried on an extensive correspondence with church leaders. She traveled to Europe on her first international trip. Upon her return she promoted the message of righteousness by faith presented by young ministers E. J. Waggoner and A. T. Jones, leading to a more Christ-centered theology for the church. When church leaders resisted her counsel on this and various other matters, she was sent to Australia as a missionary. There she lived first in Melbourne and later moved to Cooranbong, New South Wales; co-founding Avondale College. After almost 9 years she returned to the US.
Final years
When Ellen White returned to the US in 1900, she thought her stay would be temporary, and she called for church re-organization at the pivotal 1901 General Conference Session. During her later years she wrote extensively for church publications and wrote her final books. During her final years she would travel less frequently as she concentrated upon writing her last works for the church. Ellen G. White died July 16, 1915, at her home in Elmshaven, which is now an Adventist Historical Site.
Personality and public persona
White was a powerful and sought after preacher.[23][24] 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.[25][26]
Health reform
Ellen White expounded greatly on the subject of health and nutrition, as well as healthy eating and a balanced diet.[27][28] At her behest, the Seventh-day Adventist Church first established the Western Health Reform Institute in Battle Creek, Michigan in 1866 to care for the sick as well as to disseminate health instruction.[29] Over the years, other Adventist sanitariums were established around the country. These sanitariums became hospitals, forming the backbone of the Adventists' medical network and, in 1972, forming the Adventist Health System.
The beginnings of this health ministry are found in a vision that White had in 1863. The vision was said to have occurred during a visit by James and Ellen White to Otsego, Michigan to encourage the evangelistic workers there.[30] As the group bowed in prayer at the beginning of Sabbath, Ellen White reportedly had a vision of the relation of physical health to spirituality, of the importance of following right principles in diet and in the care of the body, and of the benefits of nature's remedies—clean air, sunshine, exercise and pure water. Previous to this vision, little thought or time had been given to health matters in the church, and several of the overtaxed ministers had been forced to become inactive because of sickness. This revelation on June 6, 1863 impressed upon the leaders in the newly organized church the importance of health reform. In the months that followed, as the health message was seen to be a part of the message of Seventh-day Adventists, a health educational program was inaugurated. An introductory step in this effort was the publishing of six pamphlets of 64 pages each, entitled, Health, or How to Live, compiled by James and Ellen White. An article from White was included in each of the pamphlets. The importance of health reform was greatly impressed upon the early leaders of the church through the untimely death of Henry White at the age of 16, the severe illness of Elder James White, which forced him to cease work for three years, and through the sufferings of several other ministers.
Early in 1866, responding to the instruction given to Ellen White on Christmas Day in 1865[31] that Seventh-day Adventists should establish a health institute for the care of the sick and the imparting of health instruction, plans were laid for the Western Health Reform Institute, which opened in September, 1866.[32] While the Whites were in and out of Battle Creek from 1865 to 1868, James White's poor physical condition led them to move to a small farm near Greenville, Michigan.
White's idea of health reform included vegetarianism in a day and age where "meat and two vegetables" was the standard meal for a typical North American. Her health message inspired a health food revolution starting with John Harvey Kellogg in his creation of Corn Flakes. The Sanitarium Health Food Company as it is now known was also started by this health principle. Adhering to the principles outlined in the health reform, John Harvey Kellogg differed from his brother's views on the sugar content of their Corn Flake breakfast cereal. The latter started Kellogg Company. White championed a vegetarianism that was intended to be not only physically, but also spiritually helpful to humans, and also to treat God's creatures with love and respect.[33]
Her views are expressed in many of her writings such as Important Facts Of Faith: Laws Of Health, And Testimonies, Nos. 1–10 (1864), Healthful Living (1897, 1898), The Ministry of Healing (1905), The Health Food Ministry (1970), and Counsels on Diet and Foods (1938).
Education
Ellen White's earliest essays on Education appeared in the 1872 autumn editions of the Health Reformer.[34] 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"[34] to have a chance to develop. To be qualified to educate the youth, parents and teachers must have self-control, gentleness and love.
Ellen 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).
Theology
Christ-centered salvation by grace[35]
The Great Controversy theme
Obedience to revealed truth a sign of genuine faith[36]
Jerry Moon argues that White taught Assurance of salvation.[37] 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.[38]
List of Ellen White writings
Some of her most well known books are:[39]
Steps to Christ (official site) (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 Christ's Sermon on the Mount.
Conflict of the Ages book series
Conflict of the Ages (book series)
Patriarchs and Prophets (official site) (1890), covering Genesis to the end of King David's reign.
Prophets and Kings (official site) (1917), covering King Solomon's reign to the last prophetic book of the Old Testament.
The Desire of Ages (official site) (1898), covering the life and ministry of Jesus.
The Acts of the Apostles (official site) (1911), describing the twelve apostles and the early Christian church.
The Great Controversy (official site) (1858, 1884, 1888, 1911), about church history viewed in terms of the conflict between Christ and Satan.
During her lifetime Ellen White wrote more than 5,000 periodical articles, 40 books, and reported over 2000 visual/aural paranormal experiences, most of which she was convinced were communications with supernatural entities including various angels and sometimes Jesus. Today over 100 titles are available in English, including compilations from her 50,000 manuscript pages.
External book links are to the official Ellen White website. The Conflict of the Ages volumes are also available as E-books.
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."[40] Additional authors have stated "Ellen G. White has undoubtedly been the most influential Seventh-day Adventist in the history of the church."[41][42]
Ellen G. White Estate
This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2009)
The Ellen G. White Estate, Inc., was formed as a result of Ellen G. White's will.[43] 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 College. There are 15 additional research centers located throughout the 13 remaining divisions of the world church. The mission of the White Estate is to circulate Ellen White's writings, translate them, and provide resources for helping to better understand her life and 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 Ellen G. 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.[44] 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".[45] These latter two homes are owned by the Seventh-day Adventist Church and the "Elmshaven" home is also a National Historic Landmark.
Avondale College
Ellen G. White inspired and guided the foundation of Avondale College,[46] 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.
Biographical writings
The most comprehensive biography of Ellen G. 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,[47] chair of the church history department, and Denis Fortin,[48] 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.[49][50]
Debate regarding the prophetic value of her writings
Most Adventists believe her writings are inspired and continue to have relevance for the church today. Seventh-day Adventists began to discuss her writings at the 1919 Bible Conference, soon after her death. During the 1920s the church adopted a Fundamentalist stance toward inspiration. 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, Jr., 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."[51]
Adventist statement of belief about the Spirit of Prophecy
Ellen White's writings are sometimes referred to as the Spirit of Prophecy by Adventists. The term is dually applied to the Holy Spirit which inspired her writings.
Early Sabbatarian Adventists, many of whom had come out of the Christian Connexion, were anti-creedal. However, as early as 1872 Adventists produced a statement of Adventist beliefs. This list was refined during the 1890s and formally included in the SDA Yearbook in 1931 with 22 points. In 1980 a statement of 27 Fundamental Beliefs was adopted, to which one was added to in 2005 to make the current list of fundamental beliefs. Ellen G. White is referenced in the fundamental belief on spiritual gifts. This doctrinal statement says:
"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; Hebrews 1:1–3; Revelation 12:17; 19:10.)"[52]
Criticism of Ellen White
Ellen Harmon's critics began to cast doubt as to the reliability and authenticity of her visions, beginning after her first vision in 1845. The most prominent critic was D.M. Canright whose criticisms are summarized in his 1919 book, Life of Mrs. E.G. White, Seventh-day Adventist Prophet: Her False Claims Refuted. and which served as a basic text for many of Ellen G. White's critics. Some of the most prominent criticisms include:
Mental illness
At the age of nine, Ellen was struck with a rock thrown by a fellow student. The injury severely disfigured her nose, and left her in a coma for three weeks. Some neurologists have commented that this may have caused partial complex seizures and hallucinations which led her to believe that she had visions of God.[53] Ellen White was diagnosed with temporal lobe epilepsy by the peadiatrician Delbert H. Hodder in 1981 and again in 1984 by Molleurus Couperus, a retired dermatologist.[54][55] Furthermore during her lifetime Dudley M. Canright, a Seventh-day Adventist minister who left the church, claimed that she had a “complication of hysteria, epilepsy, catalepsy, and ecstasy” and stated that her “visions were merely the result of her early misfortune".[56]
The symptoms experienced by patients who are recovering from a severe head injury include headaches, dizziness, depression, slowness in thinking, and impairment of concentration and memory. These symptoms are noted in Ellen White's writings following the head injury, she states that "it was almost impossible for me to study, and retain what I had learned." When she did attend school her hand trembled so much that she could make no progress in her writing; and when studying she says "the letters of my book would run together, large drops of perspiration would stand upon my brow, and I would become dizzy and faint." Her teacher advised her to leave school until her health improved, which she did. Three years later, when she was twelve, she attempted to go to school again; but her health failed once more and she was forced to leave school permanently.[57][58]
Another symptom of temporal lobe epilepsy, as noted by Sachdev and Waxman in 1981, is the frequency and degree of hypergraphia. This is seen continuously throughout Ellen White's life noted in her writings 'I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies.... The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me.... I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain....I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them."114 (Testimonies, vol. 1, pages 576-577).[59]
Plagiarism
Many critics have accused Ellen White of extensive plagiarism. One such was Walter T. Rea, who argued against the "original" nature of her supposed revelations in his book The White Lie. Another critic Ronald Numbers argues that her understanding of health reform was simply plagiarized from other health reformers and therefore did not come from divine revelation.[60]
Denial of the Trinity
Some critics, as well as some non-Trinitarian Adventists, have asserted that in her early writings Ellen White did not openly support the teaching of the Trinity[61] Some critics have characterized her descriptions of the Godhead as Tritheistic.[62][63][64] Church historians have pointed out that early Seventh-day Adventists came from a wide assortment of nineteenth-century American Protestant churches, and typical among early Adventists, two of the church's principal founders, James White and Joseph Bates, had a background in the Restorationist Christian Connection church, which rejected the Trinitarian conception of God as held by the mainline churches.[65] Some early Adventists joined the church believing and advocating semi-Arianism, i.e. the view that Jesus is a separate, lesser being than God the Father. However, church historians point out that the teachings and writings of Ellen White, who was raised in a Methodist family, ultimately proved influential in shifting the church from largely semi-Arian[66] roots towards Trinitarianism.[67]
Some critics disagree and point to one study that White's views reflected the materialist theology of early Adventism and argue over how much her writings shifted the church towards Trinitarianism.[68]
Views on masturbation
"Few topics have generated more ridicule from critics than Ellen White's statements regarding 'self-abuse,' 'solitary vice,' 'self-indulgence,' 'secret vice,' 'moral pollution,' etc." Though her meaning was clear, Ellen White never used the actual term 'masturbation.'[69] In her book "A Solemn Appeal" she writes that:
"If the practice [self-indulgence] is continued from the age of fifteen and upward, nature will protest against the abuse she has suffered, and continues to suffer, and will make them pay the penalty for the transgression of her laws, especially from the ages of thirty to forty-five, by numerous pains in the system, and various diseases, such as affection of the liver and lungs, neuralgia, rheumatism, affection of the spine, diseased kidneys, and cancerous tumors. Some of nature's fine machinery gives way, leaving a heavier task for the remaining to perform, which disorders nature's fine arrangement, and there is often a sudden breaking down of the constitution; and death is the result."[70] "Females possess less vital force than the other sex, and are deprived very much of the bracing, invigorating air, by their in-door life. The result of self-abuse in them is seen in various diseases, such as catarrh, dropsy, headache, loss of memory and sight, great weakness in the back and loins, affections of the spine, and frequently, inward decay of the head. Cancerous humor, which would lie dormant in the system their lifetime, is inflamed, and commences its eating, destructive work. The mind is often utterly ruined, and insanity supervenes."[70]
Critics cite a modern study which seems to show that having many orgasms can help protect men against heart disease.[71]
Thomas Szasz states the shift in scientific consensus[72][73] as "Masturbation: the primary sexual activity of mankind. In the nineteenth century it was a disease; in the twentieth, it's a cure."[74] Many other medical researchers and state medical education boards support his conclusion.[75][76][77][78][79][80][81][82]
Racism
Ellen White was a strong proponent of abolition her entire life. She met, lectured with and was friends with Sojourner Truth [83] as well as other leading abolitionists like Frederick Douglas. She influenced the Adventist church to be so strongly abolitionist that her husband James White could write:
"Those of our people who voted at all at the last Presidential election, to a man voted for Abraham Lincoln. We know of not one man among Seventh-day Adventists who has the least sympathy for secession." Review and Herald, Aug. 12, 1862.
At a later conference that Ellen White was involved in, it was voted:
"Resolved, That in our judgment, the act of voting when exercised in behalf of justice, humanity and right, is in itself blameless, and may be at some times highly proper; but that the casting of any vote that shall strengthen the cause of such crimes as intemperance, insurrection, and slavery, we regard as highly criminal in the sight of Heaven." Ibid., May 23, 1865.
Ellen White not only abhorred slavery as a demonic invention, but preached full equality of all races, something that was still not widely accepted even much later during Martin Luther King's time.
"The black man’s name is written in the book of life beside the white man’s. All are one in Christ. Birth, station, nationality, or color cannot elevate or degrade men. The character makes the man. If a red man, a Chinaman, or an African gives his heart to God in obedience and faith, Jesus loves him none the less for his color. He calls him His well-beloved brother." The Southern Work, 8, written March 20, 1891. * "The Scripture has been perverted, and the people have been perverted, and the people have been so instructed as to be easily seduced by evil spirits. Mind as well as body has been long abused. The whole system of slavery was originated by Satan, who delights in tyrannizing over human beings. Though he has been successful in degrading and corrupting the black race, many are possessed of decided ability, and if they were blessed with opportunities, they would show more intelligence than do many of their more favored brethren among the white people." The Southern Work, p. 60. Review and Herald, January 28, 1896, par. 7
She also understood the wrong of economic caste injustice:
"True, there are many difficulties to be met in presenting the truth even in Christian England. One of the greatest of these is the difference in the condition of the three principal classes, and the feeling of caste, which is very strong in this country. In the city the capitalists, the shop-keepers, and the day laborers, and in the country the landlords, the tenant farmers, and the farm laborers, form three general classes, between whom there are wide differences in education, in sentiment, and in circumstances. It is very difficult for one person to labor for all classes at the same time. Wealth means greatness and power; poverty, little less than slavery. This is an order of things that God never designed should exist." Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 164 (1886).
In 1891, she wrote:
“You have no license from God to exclude the colored people from your places of worship. Treat them as Christ's property, which they are, just as much as yourselves. They should hold membership in the church with the white brethren. Every effort should be made to wipe out the terrible wrong which has been done them” (The Southern Work, 15).
However, a couple years later she wrote,
“In regard to white and colored people worshiping in the same building, this cannot be followed as a general custom with profit to either party--especially in the South. The best thing will be to provide the colored people who accept the truth, with places of worship of their own, in which they can carry on their services by themselves” (Testimonies for the Church, 9:206).
And, in 1896 she wrote,
“Common association with the blacks is not a wise course to pursue. To lodge with them in their homes may stir up feelings in the minds of the whites which will imperil the lives of the workers. . . .(The Southern Work, 95, 96).
Dr. Samuel Pipim writes of an incident illustrating this point[84] Some critics[85] claim that Ellen White also wrote racist statements in her book "Spiritual Gifts."
"Every species of animal which God had created were preserved in the ark. The confused species which God did not create, which were the result of amalgamation, were destroyed by the flood. Since the flood there has been amalgamation of man and beast, as may be seen in the almost endless varieties of species of animals, and in certain races of men."[86]
She could be referring to bestiality, genetic splicing/modification or head/organ transplants (since there is some evidence[citation needed] that people in ancient times were experimenting in these areas) or possibly something else. She does not explicitly specify which are the particular races that she sees as being the result of this.
Responses to criticism
Seventh-day Adventists have long responded to critics with arguments and assertions of their own. Typical responses to these criticisms include:
Plagiarism: A Roman Catholic lawyer, Vincent L. Ramik, undertook a study of Ellen G. White's writings during the early 1980s, and concluded that they were "conclusively unplagiaristic."[87] When the plagiarism charge ignited a significant debate during the late 1970s and early 1980s, the Adventist General Conference commissioned a major study by Dr. Fred Veltman. The ensuing project became known as the "'Life of Christ' Research Project." The results are available at the General Conference Archives.[88] Dr. Roger W. Coon,[89] David J. Conklin,[90] Dr. Denis Fortin,[91][92] King and Morgan,[93] among others, undertook the refutation of the accusations of plagiarism. At the conclusion of Ramik's report, he 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]
Critics have especially targeted Ellen White's book The Great Controversy arguing it contains plagiarized material.[95] However in her introduction she wrote...
"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." The Great Controversy, p. xi.4 1911 edition Denial of the Trinity: Fundamental belief # 2 of the Seventh Day Adventist Church is the belief of the Trinity. This belief statement declares "There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present."[96] Ellen White clearly stated that Jesus was divine in her book "The Desire of Ages":
"By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, "I AM THAT I AM.... Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came "in the likeness of men," He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God "manifest in the flesh." 1 Timothy 3:16." The Desire Of Ages, p. 24
Ellen White also stated that the Holy Spirit was divine.
"The Holy Spirit has a personality, else He could not bear witness to our spirits and with our spirits that we are the children of God. He must also be a divine person, else He could not search out the secrets which lie hidden in the mind of God. "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." (1 Corinthians 2:11)
The prince of the power of evil can only be held in check by the power of God in the third person of the Godhead, the Holy Spirit." Evangelism, p. 617 Views on Masturbation: Ellen White's religious views on masturbation are shared by many other religions, both Christian and otherwise; her views on the adverse health consequences of masturbation were typical of the Victorian era. She wrote:
"Man is doing the greatest injury and injustice to his own soul when he thinks and acts contrary to the mind and will of God. He is sowing to the flesh, and will of the flesh reap corruption. No real joy can be found in the path forbidden by the God who knows what is best, and who plans for the good of his creatures. The path of transgression is a path of misery and destruction, and he who walks therein is exposed to the wrath of God and the Lamb." Signs Of The Times, April 20, 1888 Racism: Ellen White wrote the following before the American Civil War
"When the laws of men conflict with the word and law of God, we are to obey the latter, whatever the consequences may be. The law of our land requiring us to deliver a slave to his master, we are not to obey; and we must abide the consequences of violating this law. The slave is not the property of any man. God is his rightful master, and man has no right to take God's workmanship into his hands, and claim him as his own." Testimonies For The Church Volume 1, p. 201-202
Also, Ellen White stated the following near the end of the 19th century
"Walls of separation have been built up between the whites and the blacks. These walls of prejudice will tumble down of themselves as did the walls of Jericho, when Christians obey the Word of God, which enjoins on them supreme love to their Maker and impartial love to their neighbors. The religion of the Bible recognizes no caste or color. It ignores rank, wealth, worldly honor. God estimates men as men. With Him, character decides their worth. And we are to recognize the Spirit of Christ in whomsoever He is revealed." The Review and Herald, December 17, 1895, Testimonies for the Church Vol 9 p. 223.
Besides her strong stance against slavery and racism, Adventist scholars have noted that there is not one instance where her writings hint to a half-man/half-animal race of people.[97] Instead, her amalgamation statements may have been a reference to Leviticus 19:19, 2 Corinthians 6:14 and Genesis 6:1–5.
See also
Prophecy in the Seventh-day Adventist Church
The Pillars of Adventism
Writings online
Major books (from the White Estate page)
Old and new search engines for "The Complete Published Writings of Ellen G. White"
Adventist Archives Contains many articles written by Ellen White
Books by Ellen G. White Beautifully illustrated & printer-friendly versions of Ellen White's major books
Earlysda Books by Adventist pioneers with an emphasis on Ellen White's works
Audiobooks online
www.EllenWhiteAudio.org Audiobooks by Ellen White in multiple languages (mp3 download)
Truth for the End of Time Audio recordings of 38 of Ellen White's books in English plus 11 other languages in mp3 format
Ellen G. White's book: Steps to Christ Audio & Document
Ellen White audio books – Streaming audio or file download (MP3) of Ellen White's popular books
References
1.^ Douglass 2010, p. 416.
2.^ Graybill 1994.
3.^ The various printed editions of her first vision can be found at Adventist History Library's Ellen White's First Vision
4.^ Balmer 2002, pp. 614-615.
5.^ Martin 1965, p. 379.
6.^ White 2000.
7.^ Office for Regional Conference Ministry: Dr. Charles Edward Dudley, Sr.
8.^ Dudley, Sr., Charles E. (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. Dudley Pub. Services, 1999 – 172 pages. ISBN 978-0-9670271-0-4. Retrieved March 12, 2011, no preview.
9.^ Association of Professional Genealogists. Roger D Joslyn, CG, FASG
10.^ a b Joslyn, Roger D.. "GOULD ANCESTRY OF ELLEN GOULD (HARMON) WHITE". Australasian Union Record, May 21, 1973, p. 5 (Ellen G. White Estate). Retrieved March 12, 2011
11.^
http://www.crcbermuda.com/reference/ellen-white-books-t-z/testimonies-vol-1/2259-chap-1-my-childhood 12.^ 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.
13.^ Life Sketches, 1880 edition, 126, 127.
14.^ Ellen G. White, A Sketch of the Christian Experience and Views of Ellen G. White (1851)
15.^ Ellen G. White, To the Little Remnant Scattered Abroad, (April 6, 1846)
16.^ Godfrey T. Anderson, "Sectarianism and Organisation, 1846–1864," in Adventism in America: a History, ed. Gary Land (Berrien Springs: Andrews University Press, 1998), 31.
17.^ Merlin D. Burt, "The Historical Background, Interconnected Development, and Integration of the Doctrines of the Heavenly Sanctuary, the Sabbath, and Ellen G. White's Role in Sabbatarian Adventism from 1844-1849", PhD, Andrews University, 2002, 170.
18.^ Ellen G. White, Spiritual Gifts vol. 2, (1860), 37.
19.^ Ellen G. White, Testimonies for the Church Vol.1, (1855-1868)
20.^ Day Star. Letter from Sister Harmon, Falmouth Mass., Feb., 15, 1846
21.^ Nix, James R. (4 December 1986). "The third prophet spoke forth" (DjVu). Adventist Review (Washington, D.C.: Review and Herald) 163: 22. ISSN 0161-1119. Retrieved 2008-04-15.
22.^ 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.
23.^ 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), p282.
24.^ Chapter 12: "The Sought-for Speaker" in Messenger of the Lord by Herbert Douglass
25.^ 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/ 26.^ Life With My Mother-in-law: An interview with Ethel May Lacey White Currow" DjVu by Ed Christian. Her grandson Arthur L. White recounts happy childhood memories of her
27.^
http://www.whiteestate.org/books/mh/mh.asp 28.^
http://www.crcbermuda.com/reference/ellen-white-books-a-f/counsels-on-diet-and-food 29.^ "Adventist Health," Company Histories, FundingUniverse
30.^ E.G. White, Review & Herald, Oct. 8, 1867; Counsels on Diets and Foods, p. 481.
31.^ Testimonies for the Church, vol. 1, p.489
32.^ Battle Creek Sanitarium
33.^ Ministry of Healing pg. 315
34.^ a b White, Ellen G. (September, 1872). "Proper Education". The Health Reformer (Battle Creek, Michigan: The Health Reform Institute) 7 (9): 284–286 (electronic 28–30). Retrieved May 31, 2011.
35.^ "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
36.^ A Word to the Little Flock
37.^
http://www.andrews.edu/~jmoon/Documents/GSEM_534/Class_outline/08.pdf 38.^ 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
39.^ List consists of titles in Selection of Ellen G. White's Best-Known Books
40.^ CRI Journal – CRJ0005B
41.^ Meeting Ellen White: a fresh look at her life, writings, and major themes by George R. Knight
42.^ Adventist ABC Bookstore Last Day Events
43.^ Last Will and Testament of Ellen G. White
44.^ Adventist Heritage Site
45.^ Elmshaven website
46.^
http://www.whiteestate.org/about/egwbio.asp#avondale 47.^ Jerry Moon Faculty bio at Andrews University
48.^ Denis Fortin Faculty bio at Andrews University
49.^ "PUC theater turns attention to school’s founder, Ellen White". Napa Valley Register. 1 March 2007. Retrieved 21 December 2010.
50.^ Red Books: Our Search for Ellen White. Reviewed by Adrian Zytkoskee
51.^ Samples, Kenneth (2007). "Evangelical Reflections on Seventh-day Adventism: Yesterday and Today". Questions on Doctrine 50th anniversary conference
52.^ Fundamental Beliefs
53.^ Gregory Holmes and Delbert Hodder(1981).Ellen G.White and the Seventh Day Adventist Church:Visions or Partial Complex Seizures?Journal of Neurology,31(4):160-161.
54.^ Delbert H. Hodder, M.D., “Visions or Partial-Complex Seizures?” Evangelica, vol. 2, no. 5 (November 1981), p. 35
55.^ Molleurus Couperus, “The Significance of Ellen White’s Head Injury,” Adventist Currents, vol. 1, no. 6 (June 1985), p. 31
56.^ D. M. Canright, Life of Mrs. E. G. White (Cincinnati: The Standard Publishing Company, 1919), p. 171
57.^ E. G. White, Testimonies for the Church, 13
58.^ White and White. Life Sketches, 136
59.^ H. S. Sachdev and S. G. Waxman, "Frequency of Hypergraphia in Temporal Lobe Epilepsy: an Index of Interictal Behaviour Syndrome," Journal of Neurology, Neurosurgery, and Psychiatry 44 (1981):358-360
60.^ Ronald Numbers (1992). Prophetess of Health: Ellen G. White and the Origins of Seventh-Day Adventist Health Reform. University of Tennessee Press. ISBN 0-87049-713-8.
61.^ Poirier, Tim. Ellen White's Trinitarian Statements: What Did She Actually Write? Ellen G. White Estate.
62.^ Ratzlaff, Dale (2007). Truth about Adventist "Truth". LAM Publications, LLC. p. 28. ISBN 0-9747679-4-8.
63.^ Wiebe, Elmer (2006). Who Is the Adventist Jesus?. Xulon Press. ISBN 1-59781-328-1.
64.^ Tinker, Colleen (March/April 2007). "Discovering the Adventist Jesus" (PDF). Proclamation! (Life Assurance Ministries, Inc.) 8 (2): 10–17. Retrieved 2011-01-12.
65.^ Knight, George, 2000, A Search for Identity, Review and Herald Pub., pp. 30-32
66.^ by Jerry Moon. "Were early Adventists Arians?".
67.^ Jerry A. Moon, The Adventist Trinity Debate Part 1: Historical Overview and The Adventist Trinity Debate Part 2: The Role of Ellen G. White. Copyright 2003 Andrews University Press. See also "The Arian or Anti-Trinitarian Views Presented in Seventh-day Adventist Literature and the Ellen G. White Answer" by Erwin Roy Gane
68.^ McElwain, Thomas, 2010, Adventism and Ellen White: A Phenomenon of Religious Materialism, Swedish Science Press
69.^ The White Estate. Issues. Frequently Asked Questions. Comments Regarding Unusual Statements Found In Ellen G. White's Writings. Subsection: Physical and spiritual dangers of masturbation or "self-abuse"
70.^ a b Ellen G. White (1870). Solemn Appeal, A. The Seventh-day Adventist Publishing Association.
71.^ Smith, George Davey; Frankel, Stephen and Yarnell, John. (December 1997). "Sex and death: are they related? Findings from the Caerphilly cohort study". British Medical Journal 315 (7123): 1641–1644. PMC 2128033. PMID 9448525. Retrieved 2008-04-29.
72.^ Jack Boulware, "Sex educator says most people masturbate," Salon.com at:
http://www.salon.com/health/sex/[dead link] apud Masturbation: Current medical opinions Ontario Consultants on Religious Tolerance. New URL:
http://www.salon.com/health/sex/urge/world/2000/05/09/masturbate/index.html 73.^ Ornella Moscuci, "Male masturbation and the offending prepuce," at:
http://www.cirp.org/library/history/moscucci/[dead link] (It is an excerpt from "Sexualities in Victorian Britain.") apud Masturbation: Current medical opinions Ontario Consultants on Religious Tolerance. New URL:
http://sites.google.com/site/completebaby/repression 74.^ Szasz, Thomas S. (1974) [1973]. "Sex". The Second Sin. London: Routledge & Kegan Paul Ltd. p. 10. ISBN 0-7100-7757-2. Retrieved June 30, 2011. "Masturbation: the primary sexual activity of mankind. In the nineteenth century it was a disease; in the twentieth, it's a cure."
75.^ Healthline.com
http://www.healthline.com/galecontent/masturbation-1 76.^ "Masturbation key to healthy, functional sexual relationships". The Badger Herald, Daily campus newspaper. Madison, Wisconsin, USA: Badger Herald, Inc.. April 19, 2007. Retrieved July 2007.
77.^ Giles, G.G.; G. Severi, D.R. English, M.R.E. McCredie, R. Borland, P. Boyle and J.L. Hopper (2003). Sexual factors and prostate cancer. 92. BJU International. pp. 211–6. doi:10.1046/j.1464-410X.2003.04319.x. PMID 12887469. Retrieved 2009-01-09.
78.^ Dimitropoulou, Polyxeni; Artitaya Lophatananon, Douglas Easton, Richard Pocock, David P. Dearnaley, Michelle Guy, Steven Edwards, Lynne O'Brien, Amanda Hall, Rosemary Wilkinson, Rosalind Eeles, Kenneth R. Muir (November 11, 2008). "Sexual activity and prostate cancer risk in men diagnosed at a younger age". BJU International 103 (2): 178–185. doi:10.1111/j.1464-410X.2008.08030.x. OCLC 10.1111/j.1464-410X.2008.08030.x. PMID 19016689.
79.^ "Masturbation could bring hay fever relief for men". April 2008. Retrieved August 2009.
80.^ Treptow, C. (14 July 2009). "U.K. Government Encourages Teen Masturbation?". ABC News.
81.^ Graber, Benjamin; Benjamin Graber, Scott Balogh, Denis Fitzpatrick and Shelton Hendricks (June 1991). "Cardiovascular changes associated with sexual arousal and orgasm in men". Sexual Abuse: A Journal of Research and Treatment (Springer Netherlands) 4 (2): 151–165. doi:10.1007/BF00851611. 1079-0632 (Print) 1573-286X (Online). Retrieved 2004-12-28.
82.^ Spanish 'self love' lessons row BBC News, November 13, 2009.
83.^
http://www.oakwood.edu/goldmine/hdoc/blacksda/sisters/ 84.^
http://www.drpipim.org/church-racism-contemporaryissues-51/98-the-church-and-race-relations-part-2.html 85.^ See Nickel, Francis D. (1951). Ellen G. White and Her Critics. Chapter 20, "Amalgamation of Man and Beast". Hagerstown, Md. Review and Herald Publishing Association. Online Edition.
86.^ White, Ellen G. (1864). Spiritual Gifts. Volume 3. Chapter 10: The Flood. p. 75. Online Edition.
87.^ The Ramik Report Memorandum of Law Literary Property Rights 1790 – 1915
88.^ General Conference Archives of the Seventh-day Adventist Church
89.^ Ellen G. White as a Writer: Part III – The Issue of Literary Borrowing
90.^ An Analysis of the Literary Dependency of Ellen White
91.^ Ellen G. White as a Writer: Case Studies in the Issue of Literary Borrowing
92.^ The Ellen G. White Encyclopedia
93.^ E. Marcella Anderson King and 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.
94.^
http://www.whiteestate.org/issues/ramik.html Also appears in Review article
95.^ See borrowing or plagiarism
96.^ Seventh Day Adventist Church Fundamental Beliefs
97.^ "Chapter 20: Amalgamation of Man and Beast".
Balmer, Randall (2002). "White, Ellen Gould (née Harmon)". Encyclopedia of Evangelicalism. Westminster: John Knox Press. pp. 614–15.
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.
Douglass, Herbert E. (2010). The Heartbeat of Adventism, the Great Controversy Theme in the Writings of Ellen White. Nampa, Idaho: Pacific Press Publishing Association. ISBN 0-8163-2458-1.
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. The Johns Hopkins University.
Graybill, Ron (February 1994). Visions and Revisions, Part 1. Ministry Magazine. Retrieved March 13, 2011.
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.
Moon, Jerry; Fortin, Denis, eds. (forthcoming). The Ellen G. White Encyclopedia. Hagerstown, MD: Review and Herald.
White, Arthur L. (August 2000). "Ellen G. White: A Brief Biography". Ellen G. White Estate.
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