Did Ellen White Contradict Herself?

A basic problem in a discussion of Ellen White’s statements on race relations stems from what may at first appear to be an inconsistency in her writings. In her first major appeal for evangelistic work among Negroes, read to church leaders on March 21, 1891, in connection with the General Conference session at Battle Creek, Michigan, ^{1The Southern Work, 9; see editor’s note} she stated the problem she faced clearly:EGWCRR 13.1

There has been much perplexity as to how our laborers in the South shall deal with the “color line.” It has been a question to some how far to concede to the prevailing prejudice against the colored people. ^2Ibid.

Some Ellen G. White statements may sound as if she were not willing to make any concessions to that prejudice. In this same speech she said: “I know that that which I now speak will bring me into conflict,” but she did not cherish the conflict, and added, “I do not mean to live a coward or die a coward, leaving my work undone.” ^{3The Southern Work, 10}EGWCRR 13.2

She went on to assert that, “the black mans name is written in the book of life beside the white man’s.” ^{4The Southern Work, 12} Concerning ones whom she described as having the spirit of Christ, she said: “If a colored brother sits by their side, they will not be offended or despise him. They are journeying to the same heaven, and will be seated at the same table to eat bread in the kingdom of God.” ^{5The Southern Work, 14}EGWCRR 13.3

She repeated this sentiment in other words, saying, “You have no license from God to exclude the colored people from your places of worship.... They should hold membership in the church with the white brethren.” ^{6The Southern Work, 15}EGWCRR 14.1

In the mid-nineties her tone was much the same, citing “the prejudice that the white people have felt and manifested against mingling with them in religious worship” as the reason the Negroes had been neglected. She said that “men have thought it necessary ...to meet the prejudice of the white people; and a wall of separation in religious worship has been built up.” These men, she added, “have not had the spirit of Christ.” ^{7The Southern Work, 19}EGWCRR 14.2

She points to the inconsistency of this position, saying that these men were willing that the Negro should be converted, but “they were not willing to sit by the side of their colored brethren and sing and pray and bear witness to the truth which they had in common.” ^{8The Southern Work, 20} She likens this to the prejudice cherished by the Jews against the Gentiles.EGWCRR 14.3

“There is to be no special heaven for the white man and another heaven for the black man,” ^{9The Southern Work, 55} she said. “We have no time to build up walls of distinction between the white and the black race.” ^10IbidEGWCRR 14.4

All this seems in sharp contrast to what she was to write in 1908, when she said that she had already written from Australia that “the workers were to make no political speeches, and that the mingling of whites and blacks in social equality was by no means to be encouraged.” ^{11Testimonies for the Church 9:206} The most specific counsel she gives in 1908 is this:EGWCRR 15.1

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. This is particularly necessary in the South in order that the work for the white people may be carried on without serious hindrance. ^12Ibid

A few pages later she adds that “the colored people should not urge that they be placed on an equality with white people.” ^{13Testimonies for the Church 9:214}EGWCRR 15.2

These three passages—one discouraging “social equality,” one advising separate worship services and buildings, and one saying that the Negro should not urge that he be placed on an equality with white people seem to have cut the nerve of Ellen White’s earlier protestations against white prejudice and her condemnation of those who were unwilling to worship with Negroes.EGWCRR 15.3

One of the purposes of this book is to balance and illuminate these and similar statements against the background of their immediate and remote literary contexts, and against the background of history. It is impossible, at many points, to render an exact and objective judgment concerning Ellen White’s statements. However, some concrete facts concerning race relations in her day can be brought forward. Statements about “equality” made by her and her contemporaries, both black and white, can be cited, and the experiences of her son, Edson White, can be examined. The apparent inconsistency we have just noted, when placed against these backgrounds, becomes easier to understand, and Ellen White’s basic position on race relations is more clearly seen.EGWCRR 15.4