Further Study: In 1982, an ad hoc committee of the General Conference prepared a statement on the relationship between the Bible and Ellen G. White. It reads in part: “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 66 books of the Old and New Testaments. (3) We believe that Scripture is the foundation of faith and the final authority 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 manifestation 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 especially 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 writings of Ellen White are an addition to the canon of Sacred Scripture. (3) We do not believe that the writings of Ellen White function as the foundation and final authority of Christian faith as does Scripture. (4) We do not believe that the writings 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 writings of Ellen White exhaust the meaning of Scripture. (8) We do not believe that the writings of Ellen White are essential for the proclamation of the truths of Scripture to society at large. (9) We do not believe that the writings 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.”
The conclusion then was drawn that a correct understanding of the inspiration and authority of the writings of Ellen White will avoid two extremes: 1. regarding these writings as functioning on a canonical level identical with Scripture; 2. considering them as ordinary Christian literature.
Discussion Question: 
Go through the lists above. How does this help clarify some issues regarding Ellen G. White? What questions does it raise?
I N S I D E Story
Man With the Black Book
by SATURNINO SABALLA JR.
I am a SULAD, a student missionary, teaching in a newly opened village in Mindanao, Philippines. These villagers found God through a dream.
One night the datu (chief) dreamed that a Man dressed in white and carrying a big black book came to him. "Whoever obeys the commands written in this book will be my people," the Man said. Then he explained the importance of the Sabbath.
The datu called the villagers together and shared his dream. The people agreed that they would worship the creator God on His sacred day. On Saturday they gathered to worship in the only way they knew-chewing betel nut and talking to an unseen spirit.
Then a villager met an Adventist tailor while visiting town. The villager told the tailor about their new religion, which required them to worship on Saturday and related the chief's dream about the Man with a black book.
"I also am a Sabbath keeper!" the tailor said. "May I visit your village and worship with you?" The villager eagerly agreed.
The tailor and a lay worker set out on Friday for the six-hour hike to the village. They carried a large Bible. When they reached the village, they met the datu, who stared at the Bible. "This is the book I saw in my dream!" he said. "You must be Sabbath keepers too!"
The next morning the villagers gathered for worship followed by a feast of roasted pig and vegetables. Then the datu invited the visitors to speak at the afternoon meeting.
The lay worker read the Sabbath commandment from the Bible and explained how God wanted them to worship. The chief and villagers cheered in agreement. Then the lay worker explained God's other laws, laws of good health. He explained that the pig is a scavenger and is not fit for food, and that betel nut is a drug that God does not want His followers to use.
The datu again responded. "My dear people," he said. "This black book tells us many important things. We shall eat pig flesh no more. We shall use betel nut no more." The datu turned to the two men and invited them to teach them more. "We will gladly obey," he said.
In time every villager was baptized. Today SULAD missionaries are teaching the villagers to read the black book for themselves.
Our mission offerings help plant new churches in remote areas of God's vineyard. Thank you for sharing in this work.
SATURNINO SABALLA JR. is teaching in Bantolinao Mission School in Mindanao, Philippines
Produced by the General Conference Office of Mission Awareness.
email: info@adventistmission.org website: www.adventistmission.org
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