THE RELATIONSHIP BETWEEN ELLEN G. WHITE AND THE BIBLE 
Compiled by Robert W. Olson 
Our Fundamental Belief Statement, approved at Dallas, Texas, General 
Conference, 1980. 
111. The Holy Scriptures 
"The Holy Scriptures, Old and New Testaments, are the written 
Word of God, given by divine inspiration through holy men of God who 
spoke and wrote as they were moved by the Holy Spirit. 
In this Word, 
God has committed to man the knowledge necessary for salvation. 
The' 
Holy Scriptures are the infallible revelation of His will. 
They are 
the standard of character, the test of experience, the authoritative 
revealer of doctrines, and the trustworthy record of God's acts in 
history. 
(2 Peter 1:20, 21; 2 Tim. 3:16, 17; Ps. 119:105; Prov. 
30:5, 6; Isa. 8:20; John 17:17; 1 Thess. 2:13; Heb. 4:12.) 
1117. The Gift of Prophecy 
"One of the gifts of the Holy Spirit is prophecy. 
This gift is 
an identifyinbg mark of the remnant church and was manifested in the 
ministry of Ellen G. White. 
As the Lord's messenger, her writings 
are a continuing and authoritative source of truth which provide for 
the church comfort, guidance, instruction, and correction. 
They also 
make clear that the Bible is the standard by which all teaching and 
experience must be tested. 
(Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; 
Rev. 12:17; 19:10.)"—SPA Yearbook, 1984, pp. 5, 7. 
Our Baptismal Vow: 
"Do you accept the Biblical teaching of spiritual gifts, and do 
you believe that the gift of prophecy in the remnant church is one of 
the identifying marks of that church?"—Church Manual, p. 62. 
What do we mean when we say that Ellen White is an "authoritative 
source of truth"? 
Ellen White, not the Bible, is the source of the 
following counsels. 
In each of these statements Ellen White is an 
"authoritative source of truth." 
(a) "The health cannot be preserved unless some portion of each 
duy 11 ?iv?n t0 muscular exertion in the open air. 
Stated hours 
should be devoted to manual labor of some kind, anything which will 
call into action all parts of the body."—My Life Today, p. 44. 
(b) "Brethren, when you take time to cultivate your garden 
thus 
gaining the exercise needed to keep the system in good working order 
you are just as much doing the work of God as in holdinq meetings 
Gospel Workers," p. 240. 
(c) "Those whose habits are sedentary should, when the weather 
wi 
permit, exercise in the open air every day, summer or winter 
Walking is preferable to riding or driving, for it brings more of'the 
muscles into exercise. 
The lungs are forced into healthy action 
since it is impossible to walk briskly without inflating them 
Mimstry of Heal ing, p. 240. 
3T 78. 
(d) "There is no exercise that can take the place of walki ng."-
Question: 
"Do Seventh-day Adventists regard the writings of Ellen G. White 
as on an equal plane with the writings of the Bible?" (Walter Martin, QOD 
89.) 
(a) 
"If the Bible should show the visions were not in harmony with 
it, the Bible would stand, and the visions would be qiven up "--G I 
Butler, RH Supplement, Aug. 14, 1883. 
' ' 
(b) 
"I recommend to you, dear reader, the Word of God as the rule of 
your faith and practice. 
By that Word we are to be judged."~EW 78. 
(c) 
"In our time . . . there is need of a return to the great 
Protestant principle—the Bible and the Bible only, as the rule of faith 
and duty."--GC 204, 205. 
(d) 
"We then took the position that the Bible, and the Bible only, 
was to be our guide; and we are never to depart from this position."~CW 
145. 
(e) 
"God will have a people on the earth to maintain the Bible and 
the Bible only, as the standard of all doctrines, and the basis of all 
reforms."--GC 595. 
(f) 
"The Bible and the Bible alone, is to be our creed, the sole bond 
of union."--ISM 416. 
(g) 
"The Spirit was not given--nor can it ever be bestowed--to 
supersede the Bible; for the Scriptures explicitly state that the Word of 
God is the standard by which all teaching and experience must be tested "--
GC vii. 
(h) 
"Little heed is given to the Bible, and the Lord has given a 
lesser light to lead men and women to the greater light."--Ev 257. 
(i) 
"The testimonies of Sister White should not be carried to the 
front. 
God's Word is the unerring standard. 
The testimonies are not to 
take the place of the Word."--Ev 256. 
(j) 
"If you had made God's Word your study, with a desire to teach 
the Bible standard and attain to Christian perfection, you would not have 
needed the Testimonies. 
It is because you have neglected to acquaint 
yourselves with God's inspired Book that He has sought to reach you by 
simple, direct testimonies, calling your attention to the words of 
inspiration which you had neglected to obey, and urging you to fashion your 
lives in accordance with its pure and elevated teachings."--2T 605. 
(k) 
"Brother J would confuse the mind by seeking to make it appear 
that the light God has given through the Testimonies is an addition to the 
Word of God, but in this he presents the matter in a false light. 
God has 
seen fit in this matter to bring the minds of His people to His Word, to 
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give them a clearer understanding of it. 
The Word of God is sufficient to 
enlighten the most beclouded mind and may be understood by those who have 
any desire to understand it."—5T 663. 
(1) 
"The written testimonies are not to give new light 
but to 
impress vividly upon the heart the truths of inspiration already revealed 
... Additional truth is not brought out; but God has through the 
Testimonies simplified the great truths already given."—5T 665. 
(m) 
"Your testimony is to come down to the minutiae of life, keepinq 
the feeble faith from dying."— 5T 667. 
c. 
^ ,''In Public labo r do not make prominent and quote that which 
Sister White has written as authority to sustain your positions. 
To do 
this will not increase faith in the testimonies. 
Brinq your evidences 
clear and plain from the Word of God. 
A thus saith the Lord is the 
strongest testimony you can possibly present to the people. 
Let none be 
educated to look to Sister White, but to the mighty God, who gives 
instruction to Sister White. 
"The words given through the Holy Spirit, the Word of God, should be 
11, 1894-'m^o6^^1 ^ 
educated t0 1ook t0 the divine Teacher."-Letter 
5. 
Question: 
"Do you place her in the prophetic class with such men as 
Isaiah, Jeremiah, Ezekiel, and Daniel?" 
(Walter Martin, QOD 89.) 
(a) 
"During the ages while the Scriptures of both the Old and the New 
Ifn^r^inHiwiH6!?9 
the,H2ly Spirit d1d not cease to communicate 
light to individual minds, apart from the revelations to be embodied in the 
Sacred Canon. 
The Bible itself relates how, through the Holy Spirit, men 
received warning, reproof, counsel, and instruction, in matters in no way 
relating to the giving of the Scriptures. 
And mention is made of prophets 
in different ages, of whose utterances nothing is recorded 
In like 
manner, after the close of the canon of the Scripture, the Holy Spirit was 
n i l lVcont]nue 
lts work' t0 enlighten, warn, and comfort the children of 
God."—GC vm. 
r . 2 
Non-canonical prophets included Elijah, Elisha, Enoch, Nathan, 
fChron 
29 29 
^Chron 
g^g^1*1' 
HUlda' Deborah' Miriam> 
and 
others-
(c) 
Note four points about Nathan: 
(1) 
He is called a prophet 
(2) 
he wrote an inspired book, (3) his book is not included in the Bible 'and 
(4) his authority was recognized by David, who was himself a canonical 
prophet. 
(d) 
The non-canonical prophets, while not Bible writers, nevertheless 
spoke with divine authority. 
2 Sam. 12:1-13; 1 Chron. 21:9-19. 
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(e) 
Some have stumbled over the fact that I said I did not claim to 
™:AP!k?P ? u ' • ' Early in my youth 
1 was asked several times, Are you a 
prophet? 
I have ever responded, I am the Lord's messenger. 
I know that 
many have called me a prophet, but I have made no claim to this title 
. . . Why have I not claimed to be a prophet? 
Because in these last days 
many who boldly claim that they are prophets are a reproach to the cause of 
onrist; and because my work includes much more than the word "prophet" 
iw! 
Zu* • To^1aim 
t0 be a prophetess is something that I have never 
done. 
If others call me by that name, I have no controversy with them 
But my work has covered so many lines that I cannot call myself other than 
a messenger."—RH July 26, 1906; ISM 31, 32, 34. 
(f) 
"My commission embraces the work of a prophet, but it does not 
end there."--ISM 36. 
(g) 
"Sister White is not the originator of these books [DA, GC 
PP 
giving her^CM^Ss1*6 
1nStrUCtion 
that during her 
1ifeworl< God has'been 
(h) 
"God gave me the light contained in The Great Controversy and 
Patriarchs and Prophets. . . . These works were not the product of any 
human mind; they are the voice of God speaking to His people."—CM 129. 
(i) 
"I take no credit of ability in myself to write the articles in 
the paper or to write the books which I publish. 
Certainly I could not 
originate them. 
I have been receiving light for the last 45 years and I 
have been communicating the light given me of heaven to our peoole " — 
Letter 60, 1890. 
(j) 
"I have written many books, and they have been given a wide 
°f myse
u
]f I.could not have brought out the truth in these 
books, but the Lord has given me the help of His Holy Spirit. 
These books 
giving the instruction that the Lord has given me during the past 60 years' 
contain light from heaven, and will bear the test of investigation."--ISM ' 
(k) 
"I do not write one article in the paper expressing merely my own 
ideas 
They are what God has opened before me in vision, the precious rays 
of light shining from the throne."--ISM 29. 
(1) 
"You may say that this communication was only a letter 
Yes 
it 
was a letter, but prompted by the Spirit of God, to bring before'your mind 
things that had been shown me. 
In these letters which I write, in the 
testimonies I bear, I am presenting to you that which the Lord'has 
presented to me." —5T 67; ISM 27. 
6. 
Question: 
"Are her interpretations of Bible prophecy regarded as final 
authority?" 
(Walter Martin, QOD 89.) 
Answer: 
No. 
The final authority is the Scripture itself. 
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7. 
Question: 
Is belief in these writings made a test of fellowship in the 
Seventh-day Adventist church? 
(a) 
Ellen G. White (Concerning some who did not understand the 
nature of her visions): 
"Such should not be deprived of the benefits and privileges of 
the church, if their Christian course is otherwise correct, and they 
have formed a good Christian character. 
"Some, I was shown, could receive the published visions, judging 
of the tree by its fruits. 
Others are like doubting Thomas; they 
cannot believe the published Testimonies, nor receive evidence 
through the testimony of others; but must see and have the evidence 
for themselves. 
Such must not be set aside, but long patience and 
brotherly love should be exercised toward them until they find their 
position and become established for or against."--Testimonies, vol. 1, 
p. 328. 
(b) 
J. N. Andrews: "In the reception of members into our 
churches, we desire on this subject to know two things: (1) That they 
believe the Bible doctrine of spiritual gifts; (2) That they will 
candidly acquaint themselves with the visions of Sister White, which 
have ever held so prominent place in this work. 
We believe that 
every person standing thus and carrying out this purpose will be 
guided in the way of truth and righteousness. 
And those who occupy 
this ground are never denied all the time they desire to decide in this 
matter.--RH, Feb. 15, 1870. 
(c) 
James White: 
It is not Seventh-day Adventists that are 
pressing the people upon this subject. 
They believe in the 
perpetuity of spiritual gifts. 
They believe that the spirit of 
prophecy has rested upon Mrs. White, and that she is called to do a 
special work at this time, among this people. 
They do not, however, 
make a belief in this work a test of Christian fellowship.H--RH, June 
13, 1871, p. 205. 
Uriah Smith: "I have always maintained the doctrine of the 
perpetuity of spiritual gifts, theoretically. 
I have believed, and do 
still believe, that the visions of Sister White are a practical 
illustration of that doctrine. 
But I have not believed, as past volumes of 
the Review will testify, that these, or any other manifestation of 
spiritual gifts, stood on a level with the Scriptures, or that they should 
be made a test of fellowship. 
I see as yet no occasion to change my views 
in any of these respects."--RH Supplement, Aug. 14, 1883, p. 10. 
(e) 
George I. Butler: "Our enemies try very hard to make it 
appear that we make the visions a test of fellowship. 
They must know 
themselves that this charge is false. 
Our leading men have never 
done this, and the visions themselves teach that it should not be 
done."--RH Supplement, Aug. 14, 1883, p. 12. 
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(f) 
F. M. Wilcox: "In the practice of the church it has not 
been customary to disfellowship one because he did not recognize the 
doctrine of spiritual gifts. ... A member of the church should not 
be excluded from membership because of his inability to recognize 
clearly the doctrine of spiritual gifts and its application to the 
second advent movement ."—The Testimony of Jesus, pp. 
141-143. 
But we will disfellowship a member who openly fights against the gift. 
thP wnrk 
andwmen have had evidence that 
the work is or bod, and then join hands with those who fight against 
it, our people claim the right to separate from such, that they may 
enjoy their sentiments in peace and quiet."--RH, June 13, 187? 
p. <:uo. 
, (h) 
L. E. Froom, WE. Read, R. A. Anderson: "If one who holds 
membership in our church loses confidence in these counsels and later 
stirs up enmity among the believers, we reserve the right to dis-
fel lowship such from the body. 
But such action will not be taken 
because of one's lack of confidence in these writings, but rather 
because the one disaffected is stirring up strife among the believers " 
--Questions on Doctrine, p. 97. 
bl 
8. 
Conclusion: 
To believe in the Bible and the Bible alone does not shut out the gifts 
mentioned in the Bible. 
y 
(a) 
J. N. Andrews: "Those who reject the work of the Spirit of 
God under the plea that the Scriptures are sufficient, do deny and 
reject all that part of the Bible which reveals the office and wrk 
of the Holy Spirit. 
nf rIIhUS 1 C2r* ]h 
d2d Eph- 4' which define the 9ifts of the Spirit 
of God, cannot really form a part of the rule of life of those who 
flift^nf tho^niScriptures are so sufficient in themselves that the 
gifts of the Spirit are unnecessary."—RH, Feb. 15, 1870. 
(b) 
There is a very close affinity between Spirit of Prophecy 
and Bible. 
The Holy Spirit is the author of both. 
If we lose faith 
in the one we will eventually reject the other. 
Ellen White says 
Bible°truth" (51*674)" ^ 
th® Testimon1^ 
wil1 drift away from 
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9. 
General Conference Committee Action: 
Affirmations 
1. We believe that Scripture is the 
divinely revealed Word of God and is 
inspired by the Holy Spirit. 
2. We believe that the canon of 
Scripture is composed only of the sixty-
six books of the Old and New Testa-
ments. 
3. We believe that Scripture is the 
foundation of faith and the final author-
ity in all 
matters of doctrine 
and 
practice. 
4. We believe that Scripture is the 
Word of God in human language. 
5. We believe that Scripture teaches 
that the gift of prophecy will be manifest 
in the Christian church after New 
Testament times. 
6. We believe that the ministry' and 
writings of Ellen White were a manifes-
tation of the gift of prophecy. 
7. We believe that Ellen White was 
inspired by the Holy Spirit and that her 
writings, the product of that inspiration, 
are applicable and authoritative, espe-
cially to Seventh-day Adventists. 
8. We believe that the purposes of the 
Ellen White writings include guidance in 
understanding the teaching of Scripture 
and application of these teachings, with 
prophetic urgency, to the spiritual and 
moral life. 
9. We believe that the acceptance of 
the prophetic gift of Ellen White is 
important to the nurture and unity of the 
Seventh-day Adventist Church. 
10. We believe that Ellen White's use 
of literary sources and assistants finds 
parallels in some of the writings of the 
Bible. 
Denials 
1. We do not believe that the quality 
or degree of inspiration in the writings of 
Ellen White is different from that of 
Scripture. 
2. We do not believe that the writ-
ings of Ellen White are an addition to the 
canon of Sacred Scripture. 
3. We do not believe that the writ-
ings of Ellen White function as the 
foundation and final authority of Chris-
tian faith as does Scripture. 
4. We do not believe that the writ-
ings of Ellen White may be used as the 
basis of doctrine. 
5. We do not believe that the study of 
the writings of Ellen White may be used 
to replace the study of Scripture. 
6. We do not believe that Scripture 
can be understood only through the 
writings of Ellen White. 
7. We do not believe that the writ-
ings of Ellen White exhaust the meaning 
of Scripture. 
8. We do not believe that the writ-
ings of Ellen White are essential for the 
proclamation of the truths of Scripture to 
society at large. 
9. We do not believe that the writ-
ings of Ellen White are the product of 
mere Christian piety. 
10. We do not believe that Ellen 
White's use of literary sources 
and 
assistants negates the inspiration of her 
writings. 
We conclude, therefore, that a correct 
understanding of the inspiration and 
authority of the writings of Ellen WTiite 
will avoid two extremes: (1) regarding 
these writings as functioning on 
a 
canonical level identical with Scripture, 
or (2) considering them as ordinary 
Christian literature. 
--Ministry, February, 1983. 
Ellen G. White Estate 
Washington, D. C. 
July 7, 1986