Based on the available source documents, Ellen White did not espouse racist scientific ideas about non-White persons in the sense of promoting scientific theories of racial inferiority or supporting the so-called "scientific racism" that was common in the 19th century. In fact, she repeatedly condemned the oppression and degradation of Black people, attributing their condition to the effects of slavery and societal prejudice rather than to any inherent inferiority. Key points from her writings include: - She acknowledged the deep prejudice and oppression faced by Black people, especially in the American South, and described the system of slavery as "originated by Satan" (SWk 60.3). - She recognized that many Black people had "decided ability" and, if given opportunities, could show as much or more intelligence than some white people (SWk 60.3). - She condemned the separation of races in religious worship and compared it to the Jewish prejudice against Gentiles, which Christ worked to break down (SWk 19.2). - She advocated for missionary and educational work among Black people, emphasizing their capacity for faith and upliftment (7T 229.2). - She did, however, advise caution in social relations and church organization due to the intense racial prejudice of the time, sometimes recommending separate services or avoiding agitation of the "color line" to prevent hindering the work (9T 213.3-214.4, 9T 205.3, 9T 206.2). This was a pragmatic approach to the realities of her era, not a scientific claim of racial difference. Ellen White did not promote the idea that Black people were scientifically or inherently inferior. Instead, she attributed differences in condition to historical and social factors, and she called for Christian love and equality in Christ. She also explicitly rejected the evolutionary theories that demeaned humanity by denying God's creative power (HL 292), but this was not directed at any particular race. In summary, while Ellen White's writings reflect the complex and prejudiced context of her time, she did not espouse racist scientific ideas about non-White persons. Rather, she advocated for their upliftment and condemned the prejudices and injustices they faced. References: - White, E. G. (1898). The Southern Work (SWk). - White, E. G. (1902). Testimonies for the Church, Vol. 7 (7T). - White, E. G. (1909). Testimonies for the Church, Vol. 9 (9T). - White, E. G. (1897). Healthful Living (HL).

There is no evidence in Ellen White's published books that she upheld the white supremacist idea that white people were the original race and other races were the result of amalgamation. In her writings, she consistently refers to both white and Black people as God's "purchased possession" and emphasizes that the plan of redemption embraces every soul that God has created, regardless of race (SWk 55.1). She condemns the building of "walls of distinction" between races and compares racial prejudice to the Jewish prejudice against Gentiles, which Christ worked to break down (SWk 19.2). While she does discuss the challenges of race relations in her time and sometimes recommends separate work or worship due to prevailing prejudice, she does not present or support the idea that non-white races are the result of amalgamation or are inherently inferior. Instead, she calls for Christian love, equality, and the breaking down of racial barriers through the gospel. In summary, Ellen White did not uphold the white supremacist idea that white people were the original race and other races were the result of amalgamation, according to her published books. References: - White, E. G. (1898). The Southern Work (SWk 55.1, 19.2, 22.1, 83.2, 92.2, 92.3, 96.1). - White, E. G. (1909). Testimonies for the Church, Vol. 9 (9T 206.2, 210.2, 214.1, 214.3, 214.4). - White, E. G. (1902). Testimonies for the Church, Vol. 7 (7T 229.2).

Ellen White did not explicitly forbid interracial marriage, but she did express caution and concern about it, primarily due to the intense racial prejudice of her time and the social difficulties such marriages would face. Her writings do not present opposition to interracial marriage on the basis of racial superiority or inferiority, but rather on pragmatic grounds related to the social context and the potential challenges for the couple and their children. Key points from her writings: - Ellen White emphasized that all believers, regardless of race, are "branches of the True Vine" and will be saved through the same grace, with no "special heaven" for any race (SWk 55.2). - She condemned racial prejudice and stated that those who consider themselves superior because of their skin color may find that "many of the colored race will go into heaven before them" (SWk 55.2). - She did, however, express that "the breaking down of distinctions between the white and the colored races unfits the blacks to work for their own class, and exerts a wrong influence upon the whites" (SWk 96.1). This reflects her concern about the social consequences of interracial relationships in her era. - Her primary concern in marriage was that it be entered into "intelligently, in the fear of God, and with due consideration for its responsibilities" (MH 356.4), and she warned against marriages that would bring hardship or hinder spiritual growth. In summary, Ellen White did not oppose interracial marriage on the basis of white supremacy or racial purity, but she did advise caution due to the societal challenges of her time. Her overarching message was one of Christian equality and love, while recognizing the practical difficulties that interracial couples would face in a prejudiced society. References: - The Southern Work (SWk 55.2, 96.1) - The Ministry of Healing (MH 356.4)

Ellen White supported women working outside the home in a variety of roles, including ministry, education, nursing, and other skilled professions. She advocated for women to be paid equitably for their work, especially when they contributed as much as men in ministry or other church-related labor. For example, she wrote: - “The method of paying men-laborers, and not paying their wives who share their labors with them, is a plan not according to the Lord's order...if the ministers receive a salary for their work, their wives, who devote themselves just as disinterestedly to the work, should be paid in addition to the wages their husbands receive, even though they may not ask for this.” (GW 452.3) - “Seventh-day Adventists are not in any way to belittle woman's work. If a woman puts her housework in the hands of a faithful, prudent helper, and leaves her children in good care, while she engages in the work, the conference should have wisdom to understand the justice of her receiving wages.” (GW 453.1) - “Every worker in our institutions should receive fair compensation. If the workers receive suitable wages, they have the gratification of making donations to the cause. It is not right that some should receive a large amount and others, who are doing essential and faithful work, very little.” (7T 207.2) She also recognized the value of women in various professions, such as teaching, nursing, and skilled trades, and called for respect and fair treatment for women in these roles (CT 291.3; 9T 36). However, Ellen White also emphasized the importance and sacredness of a woman’s role in the home, especially as a mother, and encouraged women to value this work highly. She did not see housework as inferior, but she acknowledged the social stigma attached to it and the reasons why some women sought other employment (CTBH 74.2; 3T 158.2). In summary, Ellen White supported women having careers outside the home and advocated for equitable pay, particularly in church work and skilled professions, while also upholding the value of women’s work in the home. References: - Gospel Workers (GW 452.3, 453.1, 459.3, 203.1) - Testimonies for the Church, Vol. 7 (7T 207.2, 207.3) - Testimonies for the Church, Vol. 3 (3T 158.1, 158.2) - Counsels to Parents, Teachers, and Students (CT 291.3) - Counsels on Health (CTBH 74.1, 74.2, 77.3) - Christian Education (CE 178.2) - Testimonies for the Church, Vol. 9 (9T 36)

Ellen White’s writings affirm that women can and should lead in the home. She describes the position of a woman in her family as “more sacred than that of the king upon his throne” and emphasizes that her influence in the home is to be “paramount; her word, law.” She states, “The mother is the queen of the home, and the children are her subjects. She is to rule her household wisely, in the dignity of her motherhood. Her influence in the home is to be paramount; her word, law. If she is a Christian, under God's control, she will command the respect of her children” (CT 111.2; 3T 566.2; CE 178.3; CTBH 77.4). Ellen White also stresses that women should fill the position God originally designed for them, “as her husband's equal,” and that their duties in the home are “more sacred, more holy, than those of man” (CE 178.2; CTBH 77.3). In summary, Ellen White strongly supports the idea that women can lead the home, exercise authority, and have a profound, guiding influence on their families. References: - Counsels to Parents, Teachers, and Students (CT 111.2, 289) - Testimonies for the Church, Vol. 3 (3T 566.2, 151.1, 158.2) - Christian Education (CE 178.2, 178.3) - The Health Reformer (CTBH 77.3, 77.4, 92.2)

Ellen White’s writings strongly condemn any form of abuse or degradation of women by their husbands. She describes men who degrade or oppress their wives as “worse than brutes” and “demons in human form,” stating that such behavior is a violation of the law of God and the principles of true, sanctified love (see SA 173.2; 2T 474.2). She upholds the biblical command: “Husbands, love your wives, even as Christ also loved the church, and gave himself for it... So ought men to love their wives as their own bodies” (SA 111.1). Ellen White also rebukes men who are harsh, rough, or unaccommodating, saying they “can have no influence to win [their] wife to the truth” and need to become “tender, gentle, and loving” (2T 677.1). She further states that men who are “fretful, impatient, and faultfinding in their own families” are a “scourge in their families and as a desolating hail to depress and destroy their brethren” and do not deserve the name of husband (4T 612.1). There is no support in her writings for men hitting or abusing their wives. Instead, she calls for mutual respect, love, and kindness in the marriage relationship. References: - The Adventist Home (SA 173.2, 111.1, 117.1) - Testimonies for the Church, Vol. 2 (2T 474.2, 677.1) - Testimonies for the Church, Vol. 4 (4T 612.1)