Ellen White’s Trinitarian Statements: What Did She Actually Write?

“Three living persons”

We will look next at a significant statement published in the book Evangelism. Evangelism is a compilation published in 1946, a decade before the Adventist-evangelical dialogues that resulted in Questions on Doctrine. Nevertheless, the cloud associated with that period has caused some to cast a skeptical backward shadow on this clearly Trinitarian statement: EGWTS 8.1

There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.6 EGWTS 8.2

Does this statement accurately represent what Ellen White penned? EGWTS 8.3

Exhibit 3 is a scan of the title page for the source of the quotation in Evangelism—Special Testimonies, Series B, No. 7. Of particular interest is the note at the bottom, “Published for the Author.” Exhibit 4 is a scan of the page containing the key sentence. So whatever alleged “conspiracies” led to the wording that appears in Evangelism, they could not have originated with the brethren in the 1940s. The passage appeared in print in 1906, published for the author—Ellen G. White. EGWTS 8.4

Tracing the source of this material, we find that it comes from Manuscript 21, 1906, written in November 1905 and bearing the transcription date of January 9, 1906. Exhibit 5 is a scan of page 4 on which this key statement appears. The sentence is identical to what was published in Series B, except that in the printed version a semi-colon is substituted for the comma after “heavenly trio.” Exhibit 6 is a scan of the first page of this manuscript showing Ellen White’s handwritten interlineations—evidence that she had personally reviewed the typescript. So we see that what is published in Evangelism accurately reprints what is published in Series B, which, in turn, accurately reproduces Ellen White’s manuscript, as reviewed by her. EGWTS 8.5

Exhibit 3. Special Testimonies, Series B, No.7 (1906), title page. EGWTS 9.1

Exhibit 4. Special Testimonies, Series B, No. 7 (1906), p. 63. EGWTS 10.1

Exhibit 5. Manuscript 21, 1906, p. 4. EGWTS 11.1

Exhibit 6. Manuscript 21, 1906, p. 1, showing Ellen White’s handwritten interlineations. EGWTS 12.1

We can go one step further, however, in this instance. Exhibit 7 is scanned from a page in one of Ellen White’s diary/ journals where is found the original unedited handwritten draft for Manuscript 21, 1906. This is what was transcribed by Ellen White’s secretaries. The key passage, as originally penned by Ellen White, reads: “Here are the living three personalities of the heavenly trio in which every soul repenting of their sins, receiving Christ by a living faith, to them who are baptized in the name of the Father, and of the Son, and of the Holy Ghost....” EGWTS 12.2

Exhibit 7. Excerpt from handwritten draft of Manuscript 21, 1906. EGWTS 13.1

Now we encounter an interesting question. Putting aside the routine grammatical improvements Ellen White’s assistants were instructed to make when transcribing her first draft manuscripts, what are we to make of her changing “three persons” to “three personalities”? Here is evidence, non-Trinitarian promoters argue, that Ellen White was seeking to make a distinction between “personalities” and “persons,” as the sentence finally reads in the transcribed manuscript. EGWTS 13.2

Should we read something substantive into this change from “persons” to “personalities”? A comprehensive study of Ellen White’s usage of these terms is outside the parameters of our interest in this presentation, but suffice it to say that, as its first definition, Webster defines “personality” as “the quality or state of being a person”; and in its theological usage, “quality or state of consisting of distinct persons, said of the Godhead.”7 My own study of Ellen White’s usage is that she used the two terms interchangeably, which is no doubt why she was quite satisfied with the final reading of the transcription, as we saw in Exhibits 5 and 6. EGWTS 13.3

Furthermore, if by writing “three personalities” Ellen White meant to steer clear of referencing three persons in the Godhead, we are hard pressed to explain why she clearly wrote “three persons” in an earlier document, Manuscript 57, 1900, published in the SDA Bible Commentary: EGWTS 14.1

The work is laid out before every soul that has acknowledged his faith in Jesus Christ by baptism, and has become a receiver of the pledge from the three persons—the Father, the Son, and the Holy Spirit.8 EGWTS 14.2

Exhibit 8 is a scan of this manuscript, and as in the previous example, we are fortunate to have the original handwritten draft that was transcribed by Ellen White’s secretaries. As we see in Exhibit 9, there is no question that Ellen White wrote “the three persons—the Father and the Son and the Holy Ghost.” EGWTS 14.3

Exhibit 8. Excerpt from Manuscript 57, 1900. EGWTS 14.4

Exhibit 9. Excerpt from handwritten draft of Manuscript 57, 1900. EGWTS 14.5

Ellen White’s use of “third person” and “three persons in the heavenly trio” plainly indicates her belief that not only are there three beings in the Godhead, but that they are “persons.” Another statement published in Evangelism says it in no uncertain terms: EGWTS 15.1

The Holy Spirit is a person, for He beareth witness with our spirits that we are the children of God.9 EGWTS 15.2

Again we are asked, what did Ellen White actually pen? Exhibit 10 is a scan of the source quoted in Evangelism— Manuscript 20, 1906, p. 9. Not only does this manuscript bear Ellen White’s approval at the top of its first page—“I have read this carefully and accept it”—(Exhibit 11), but we also have the original handwritten draft that was transcribed by her secretaries. Exhibit 12 is a scan of the key sentence, “The Holy Spirit is a person for He beareth witness with our spirit. . . .” EGWTS 15.3

But, say non-Trinitarian promoters, the Father and the Son are persons. “The reference does not say, “the Holy Spirit is a person, separate and distinct from God the Father.”10 EGWTS 15.4

No, this reference does not. But Ellen White has more to say on the subject elsewhere. Manuscript 93, 1893 reads: EGWTS 15.5

The Holy Spirit is the Comforter, in Christ’s name. He personifies Christ, yet is a distinct personality.11 EGWTS 15.6

Exhibit 13 is a scan of Ellen White’s original handwritten draft, backing up the transcription. Manuscript 27a, 1900 adds this description: EGWTS 15.7

The Father, the Son, and the Holy Ghost, powers infinite and omniscient, receive those who truly enter into covenant relation with God.12 EGWTS 15.8

Note how the attributes of deity are applied to each person. EGWTS 15.9

This is followed by the statement: EGWTS 15.10

Three distinct agencies, the Father, the Son, and the Holy Ghost, work together for human beings.13 EGWTS 15.11

Exhibit 10. Manuscript 20, 1906, p. 9. EGWTS 16.1

Exhibit 11. Manuscript 20, 1906, p. 1, showing Ellen White’s approval at the top of the page: “I have read this carefully and accept it.” EGWTS 17.1

Exhibit 12. Excerpt from handwritten draft of Manuscript 20, 1906. EGWTS 18.1

Exhibit 13. Handwritten original of Manuscript 93, 1893. EGWTS 18.2

The original handwritten draft for this manuscript is not extant, but the transcription not only bears Ellen White’s signature but also her interlineations throughout, as seen in Exhibits 14 and 15. EGWTS 18.3

Is the Holy Spirit “Christ’s representative” or Christ “himself”?

With Ellen White’s unambiguous statements about the “heavenly trio” in mind, let us examine another passage relating to the nature of the Holy Spirit that non-Trinitarian promoters look to for support. It appears on page 669 of The Desire of Ages: EGWTS 18.4

The Holy Spirit is Christ’s representative, but divested of the personality of humanity, and independent thereof. Cumbered with humanity, Christ could not be in every place personally. Therefore it was for their interest that He should go to the Father, and send the Spirit to be His successor on earth. No one could then have any advantage because of his location or his personal contact with Christ. By the Spirit the Saviour EGWTS 18.5

Exhibit 14. Manuscript 27a, 1900, p. 7. EGWTS 19.1

Exhibit 15. Manuscript 27a, 1900, p. 8, showing Ellen White’s signature. would be accessible to all. In this sense He would be nearer to them than if He had not ascended on high. EGWTS 20.1

The focus of this passage is the presence of Christ through His representative—the Holy Spirit. The personal distinction between Christ and the Holy Spirit is carefully expressed in the text, but non-Trinitarian promoters point to the manuscript source for this passage. We find it in a letter to Edson White and his wife, dated February 18, 1895.14 How does it read in the original letter? EGWTS 20.2

Cumbered with humanity, Christ could not be in every place personally; therefore it was altogether for their advantage that he should leave them, go to his Father, and send the Holy Spirit to be his successor on earth. The Holy Spirit is himself, divested of the personality of humanity, and independent thereof. He would represent himself as present in all places by his Holy Spirit, as the Omnipresent.15 EGWTS 21.1

What is of particular significance to non-Trinitarians is that where The Desire of Ages reads “the Holy Spirit is Christ’s representative,” the original letter reads “The Holy Spirit is himself.” EGWTS 21.2

The handwritten original is not known to be extant, but the letter as transcribed by Ellen White’s secretary bears her signature and other interlineations, signifying her approval of the letter. See Exhibit 16. EGWTS 21.3

Does the wording of the original letter establish that Ellen White believed the Holy Spirit and Christ are not distinct persons? EGWTS 21.4

We have already looked at several Ellen White statements affirming that there are “three persons” in the Godhead, and that the Holy Spirit is a “distinct personality.” As these statements chronologically both precede and follow the writing of this letter, consistency would lead us to expect that she is not interjecting a new understanding of the Spirit in this passage. Indeed, we find the same language of “representation” used in this letter as we find in The Desire of Ages. The paragraph in the letter where this sentence appears begins with the statement: “Although our Lord ascended from earth to heaven, the Holy Spirit was appointed as his representative among men.” EGWTS 21.5

Ellen White further explains the meaning of her words “the Holy Spirit is himself’ by adding that “Christ would represent himself as present in all places by his Holy Spirit.” EGWTS 21.6

In the mysterious union that exists between the members of the Godhead, the Holy Spirit’s presence is synonymous with the personal presence of Jesus, yet their distinct identities are preserved. EGWTS 21.7

Exhibit 16. Letter 119, 1895, pp. 1, 5, showing Ellen White’s handwriting. EGWTS 22.1

The same idea is found in other Ellen White passages, such as: EGWTS 23.1

When you come to receive Christ as your personal Saviour, there will be a marked change in you; you will be converted, and the Lord Jesus by His Holy Spirit will stand by you.16 EGWTS 23.2

and EGWTS 23.3

I testify to my brethren and sisters that the church of Christ, enfeebled and defective as it may be, is the only object on earth on which He bestows His supreme regard. While He extends to all the world His invitation to come to Him and be saved, . . . He comes personally by His Holy Spirit into the midst of His church.17 EGWTS 23.4

How do we account for the change in wording in The Desire of Ages? We have only the 1895 letter, no working drafts for the finished chapter, leaving us with the conclusion that what was published in 1898 represents the edited reading approved by the author.18 The language adopted by Ellen White in The Desire of Ages helps the reader to avoid a misinterpretation that arises when the sentence as first constructed is isolated from the entire paragraph of its original context. EGWTS 23.5