Ellen White had strong and critical views about the Roman Catholic Church as an institution, which she often referred to as "Romanism" or "the papal see." Here are some key points from her writings: 1. Critique of the System, Not Individuals: - Ellen White distinguished between the Roman Catholic system and individual Catholics. She wrote: "It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have... God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and they will yet take their position with his people." (4SP 381.3) 2. Concerns About the Church’s Influence: - She described the Roman Catholic Church as a vast organization under the control of the papacy, with its members instructed to hold allegiance to the pope above all else, even above their own governments. (GC 580.2) - She warned that the church was "far-reaching in her plans and modes of operation," seeking to regain control of the world and undo the work of Protestantism. (GC 565.4) 3. Warnings to Protestants: - White cautioned Protestants against compromising with Catholicism, stating that many were becoming indifferent to the differences between Protestantism and Catholicism, which she saw as dangerous. (GC88 563) - She believed that accepting Catholic traditions, such as Sunday observance, was a sign of Protestant churches moving closer to Rome. (GC 448.2) 4. Description of Catholic Worship: - She acknowledged the beauty and impressiveness of Catholic worship, noting its "gorgeous display and solemn rites" and the appeal of its music and art, but she saw these as means of captivating the senses and silencing reason and conscience. (GC88 566.2) 5. Historical and Prophetic Perspective: - Ellen White often framed the Roman Catholic Church as having departed from the original faith and as a continuing threat to religious liberty and the gospel. (GC 51.2, GC 566.1) In summary, Ellen White was highly critical of the Roman Catholic Church as an institution, viewing it as opposed to the gospel and a threat to religious liberty. However, she expressed compassion for individual Catholics, believing that many were sincere Christians who would respond to greater light if given the opportunity. References: - Ellen G. White, The Great Controversy (GC) - Ellen G. White, The Spirit of Prophecy, vol. 4 (4SP) - Ellen G. White, The Great Controversy, 1888 edition (GC88)

There is no direct statement from Ellen White in the available books that specifically addresses the Apocrypha as a collection or its canonical status. In her published writings, she consistently upholds the Bible as the inspired Word of God and warns against adding to or taking away from the Scriptures (see SpTEd 236.2, Revelation 22:18-19). She also critiques the Roman Catholic Church for withholding the Bible from the people and for promoting traditions and teachings not found in the canonical Scriptures (GC 269.1, GC 340.2). Ellen White does not explicitly mention the Apocrypha by name in the provided sources, nor does she discuss its use or authority. Her emphasis is on the importance of the Bible as the rule of faith and life, and she cautions against accepting human traditions or writings that are not part of the inspired Scriptures. In summary: Ellen White's available writings do not provide a direct or detailed view about the Apocrypha, but she consistently upholds the authority of the canonical Scriptures and warns against adding to or taking away from them. If you would like a search in other collections (such as manuscripts or periodicals) for more information, please let me know. References: - Ellen G. White, Special Testimonies on Education (SpTEd), p. 236.2 - Ellen G. White, The Great Controversy (GC), pp. 269.1, 340.2 - The Holy Bible, Revelation 22:18-19

Ellen White’s writings use military imagery frequently to describe the Christian life and the work of gospel ministry, but when it comes to literal military service, her views are more nuanced and reflect the historical context of her time, especially during the American Civil War. Key points from her writings: 1. **Noncombatant Service and Conscientious Objection**: - During the Civil War, Ellen White supported the efforts of Seventh-day Adventists to secure noncombatant status for those who were conscientiously opposed to bearing arms. She noted that Adventist young men were assigned to hospital work or other noncombatant service when drafted, and she affirmed their efforts to let their Christian light shine in these roles (see 1T 717.1). 2. **Spiritual Warfare Emphasis**: - Most of her references to military service are metaphorical, urging Christians to be soldiers in the “army of Prince Emmanuel,” fighting spiritual battles against evil, tradition, and error (see GW 74, GW 351.2). She calls for faithfulness, courage, and self-sacrifice in the spiritual “army” of Christ. 3. **Respect for Sacrifice**: - She acknowledged the sacrifices of those who fought for their country and recognized their claims upon the nation for their service (see 7T 290.3). 4. **Preparation and Discipline**: - Ellen White admired the discipline and thoroughness of military training and encouraged similar dedication and preparation among Christian workers (see HS 171.4, GW92 283.2). **Summary**: Ellen White did not advocate for active participation in combat or bearing arms, especially for those with conscientious objections. She supported noncombatant roles and emphasized the importance of spiritual warfare over literal warfare. Her writings encourage Adventists to be faithful, disciplined, and self-sacrificing “soldiers” for Christ, while respecting those who have served their country. **References:** - Ellen G. White, Testimonies for the Church, vol. 1, p. 717.1 - Ellen G. White, Gospel Workers, pp. 74, 351.2 - Ellen G. White, Testimonies for the Church, vol. 7, p. 290.3 - Ellen G. White, Historical Sketches, p. 171.4; Gospel Workers (1892), p. 283.2

There is no direct or detailed statement from Ellen White regarding Abraham Lincoln in her published writings. Based on our best data from the White Estate, while Ellen White lived during Lincoln's presidency and the Civil War era, she did not record any specific views or evaluations of Abraham Lincoln as a person or as a leader. Any claims about her opinions on Lincoln should be regarded as speculative unless supported by verifiable documentation from her writings or official statements. References: - Ellen G. White Estate, official statement on Abraham Lincoln (no direct published writings available)

There is no evidence in Ellen White's published books that she mentioned or predicted the building of a third temple in Jerusalem. Her references to the temple in Jerusalem focus on the first and second temples—Solomon's temple and the one rebuilt after the Babylonian captivity. She discusses their historical and spiritual significance, the presence of Christ in the second temple, and the destruction of Jerusalem, but she does not speak of a future, literal third temple to be built in Jerusalem. Ellen White's emphasis is on the spiritual lessons from the history of Jerusalem and its temples, rather than on any prophetic expectation of a third temple being constructed. She uses the temple as a symbol and a lesson for the church, but does not connect it to any end-time prophecy about rebuilding a physical temple in Jerusalem. If you need further research in other collections (such as manuscripts or periodicals), please let me know. References: - Ellen G. White, The Desire of Ages - Ellen G. White, The Great Controversy - Ellen G. White, Prophets and Kings

Ellen White does not address the modern political movement of Zionism directly, as the term and movement arose after most of her major writings. However, her views on the Jewish people, the promises to Israel, and the role of Jerusalem are clear in her published works: - Ellen White consistently taught that the privileges and promises originally given to Israel were conditional on their faithfulness and were ultimately transferred to the Christian church after the Jewish nation rejected Christ. She wrote, “As a people the Jews had failed of fulfilling God's purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others” (COL 296.1). - She emphasized that the gospel and the privileges of being God’s people are now open to all nations, not just the literal descendants of Abraham. “Christ commissioned His disciples to proclaim a faith and worship that would have in it nothing of caste or country, a faith that would be adapted to all peoples, all nations, all classes of men” (DA 819.4). - Ellen White did not teach that the Jewish nation would be restored to a special, exclusive role in end-time prophecy or that Jerusalem would again become the center of God’s work on earth. She saw the history of Israel as a warning and a lesson, not as a prophecy of future national restoration (GC 378.1). - She also noted that the Jewish leaders’ expectation of national restoration and dominion was a misunderstanding of the Messiah’s mission: “They looked for the Messiah to come as a conqueror, to break the oppressor's power, and exalt Israel to universal dominion. Thus the way was prepared for them to reject the Saviour” (DA 29.4). **Summary:** Ellen White’s writings do not support the idea of a future, exclusive restoration of the Jewish nation (Zionism) as part of God’s prophetic plan. She taught that the privileges and mission of Israel were transferred to the Christian church, and that God’s promises are now for all who accept Christ, regardless of nationality. **References:** - Ellen G. White, Christ’s Object Lessons (COL 296.1) - Ellen G. White, The Desire of Ages (DA 819.4, DA 29.4) - Ellen G. White, The Great Controversy (GC 378.1)

There is no evidence in Ellen White's published books that she directly addresses Islam as a religion or comments specifically on Muslims or Islamic beliefs. Her writings do not contain a focused discussion or evaluation of Islam itself. Ellen White's references to "infidels," "pagans," or "false religion" are general and not specifically directed at Islam. She often uses these terms to refer to any system of belief that does not uphold the Bible and the gospel of Jesus Christ, including skepticism, paganism, and other non-Christian philosophies. Her emphasis is on the importance of the Bible, the gospel, and the law of God, and she warns against turning to sources of knowledge or religious systems that do not acknowledge Christ as Savior. She also teaches that the privileges and promises of God are for all who accept Christ, regardless of nationality or previous religious background, and that the gospel is to be proclaimed to "every nation, kindred, tongue, and people." In summary: Ellen White does not provide a specific or detailed view on Islam in her published books. Her focus is on the Christian message and the importance of following the Bible and Christ, rather than on critiquing or analyzing other world religions by name. If you would like a search in other collections (such as manuscripts or periodicals) for more information, please let me know. References: - Ellen G. White, published books (no direct references to Islam) - Ellen G. White, general references to "infidels," "pagans," and "false religion" in the context of upholding the Bible and the gospel

Ellen White’s writings strongly affirm the value, dignity, and essential role of women in gospel work and church life. She repeatedly encourages women to be active, educated, and influential in ministry, especially in areas where they can reach hearts and homes in ways men cannot. Here are key points from her published books: - Women are called to gospel work: “Women may take their places in the work at this crisis, and the Lord will work through them. If they are imbued with a sense of their duty, and labor under the influence of the Spirit of God, they will have just the self-possession required for this time. The Saviour will reflect upon these self-sacrificing women the light of His countenance, and this will give them a power which will exceed that of men. They can do in families a work that men cannot do, a work that reaches the inner life. They can come close to the hearts of those whom men cannot reach. Their labor is needed.” (6T 117.4; 9T 128.3) - Women should be educated and organized for ministry: “I have so longed for women who could be educated to help our sisters rise from their discouragement and feel that they could do a work for the Lord. This will bring rays of sunshine into their own lives, which will be reflected into the lives of others. God will bless all who unite in this grand work.” (6T 114.2) - Women are to be respected as equals: “We have an earnest desire that woman shall fill the position which God originally designed, as her husband's equal. We so much need mothers who are mothers not merely in name, but in every sense that the word implies. We may safely say that the dignity and importance of woman's mission and distinctive duties are of a more sacred and holy character than the duties of man.” (3T 565.2) - Women can serve as directors and leaders: “Men and women who are thoroughly converted, men and women of discernment and keen foresight, should act as directors. Good judgment must be exercised in employing persons to do this special work—persons who love God and who walk before Him in all humility, persons who will be effective agencies in God's hand for the accomplishment of the object He has in view—the uplifting and saving of human beings.” (7T 111.1; GW 360.1) However, Ellen White does not explicitly address or advocate for the ordination of women to the gospel ministry in the same way as men (i.e., as ordained pastors or elders). Her emphasis is on women’s active participation, leadership, and spiritual influence, but she does not use the term “ordination” in reference to women in her published books. **Summary:** Ellen White powerfully supports women’s involvement, leadership, and ministry in the church, but does not specifically address the formal ordination of women as pastors or elders. **References:** - Ellen G. White, Testimonies for the Church, vol. 6, pp. 114.2, 117.4; vol. 9, p. 128.3 - Ellen G. White, Testimonies for the Church, vol. 3, p. 565.2 - Ellen G. White, Testimonies for the Church, vol. 7, p. 111.1 - Ellen G. White, Gospel Workers, p. 360.1

Ellen White did not teach baptismal regeneration in the sense that the act of baptism itself automatically imparts spiritual life or salvation. Her writings make several key points: - Baptism is a public declaration of faith and a symbol of renouncing the world and entering the Christian life (6T 91.3). - She affirms that Jesus taught the necessity of being “born of water and of the Spirit” (John 3:5), and she connects this to water baptism and the transforming power of the Holy Spirit (2SP 127.3; DA 171.5). However, she is clear that the new birth is the result of the Holy Spirit’s work, not the outward act alone. - Ellen White explicitly states: “No outward forms can make us clean; no ordinance, administered by the saintliest of men, can take the place of the baptism of the Holy Ghost. The Spirit of God must do its work upon the heart. All who have not experienced its regenerating power are chaff among the wheat” (5T 227.2). - She teaches that repentance and faith are required as conditions for baptism, and that regeneration (the new birth) is the work of the Holy Spirit, not the result of the ordinance itself (GC 238.3; 9T 23.1; CE 231.1). **Summary:** Ellen White saw baptism as an important, divinely commanded symbol of conversion and commitment, but she did not teach that the act itself regenerates or saves. Regeneration is the work of the Holy Spirit, and baptism is a sign of that inward change. **References:** - Ellen G. White, Testimonies for the Church, vol. 5, p. 227.2 - Ellen G. White, The Great Controversy, p. 238.3 - Ellen G. White, The Desire of Ages, p. 171.5 - Ellen G. White, Testimonies for the Church, vol. 9, p. 23.1

Ellen White wrote about John Calvin in a generally positive light, recognizing his significant role in the Protestant Reformation while also acknowledging that he was not without faults. Here are her key views, based on her published books: - She described Calvin as a “thoughtful, quiet youth, already giving evidence of a powerful and penetrating mind, and no less marked for the blamelessness of his life than for intellectual ardor and religious devotion.” She noted that he was expected to become “one of the ablest and most honored defenders of the church,” but that “a ray of divine light” led him to embrace Protestant teachings (GC 219.3). - Ellen White highlighted Calvin’s dedication: “For nearly thirty years, Calvin labored at Geneva; first to establish there a church adhering to the morality of the Bible, and then for the advancement of the Reformation throughout Europe.” She acknowledged, “His course as a public leader was not faultless, nor were his doctrines free from error. But he was instrumental in promulgating truths that were of special importance in his time, in maintaining the principles of Protestantism against the fast-returning tide of popery; and in promoting in the reformed churches simplicity and purity of life, in place of the pride and corruption fostered under the Romish teaching” (GC88 236.1). - She described Calvin’s early ministry as gentle and effective, “his words were as the dew falling to refresh the earth,” and he was instrumental in laying the foundation of churches that would “yield fearless witnesses for the truth” (GC 221.4). - White also noted that Calvin’s conversion was gradual, and that he initially recoiled from Protestant doctrines, but was eventually convinced by the power of the Bible and the gospel (GC88 220.1). **Summary:** Ellen White respected John Calvin as a sincere, devoted, and influential Reformer who contributed greatly to the cause of Protestantism. She recognized his faults and doctrinal errors but emphasized his positive impact on the church and the advancement of biblical truth in his era. **References:** - Ellen G. White, The Great Controversy, pp. 219.3, 221.4 - Ellen G. White, The Great Controversy (1888 edition), pp. 220.1, 236.1