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THE IRCNY OF ADVENTISM
The Pole of Ellen White and
Other Adventist Women in Nineteenth
Century America
A Professional Project
Presented to the Faculty of the
School of Theology at Claremont
In Partial Fulfillment
of the Requirements for the Degree
Doctor of Ministry
by
Steven Daily
May 1985
c 1985
Steven Daily
all Riarrs reserved
...............pwwmhwipi
■ M M
T/ii's professional project, completed by
____Steven G. Daily__________________________
tee/i presented to and accepted by the Faculty
of the School of Theology at Claremont in partial
fulfillment of the requirements for the degree of
DOCTOR OF MINISTRY
Faculty Committee
TABLE OF CONTENTS
Page
INTRODUCTION ........................................ 1
Chapter
1. The Irony of Adventism (Ellen White and
Woman's sacred, subordinate, sphere) . . . . 14
A. Changing Views of Womanhood in nineteenth
century America...................... . 13
B. Women in Early Adventism..................31
C. Ellen White and Domesticity ........... 44
2. Adventist Women and the Evils of Urbanism . . 58
A. Women, Labor, and Urban Violence.......... 61
B. Women and "Satanic Amusements"............73
C. Ellen White and "Urban-Phobia"............88
3. Preserving the Vital Force: Adventism and
Victorian Sexuality ........................ 96
A. Vitalism and Sex in Victorian America . . 99
B. Animalism, Onanism, Adventism and Ellen
White....................................115
C. Adventist Women and "Social Purity" in
the Kellogg era......................... 135
4. Feminism, Adventist Women, and Socio-
Political Involvement........................147
A. Feminism and Politics in "Protestant
America"..................................150
B. Adventism, Feminism and Politics......... 163
C. The WCTU and Adventist Women............. 176
5. Practicing What They Don't Preach (Female
Ministry and Fundamentalism)................. 193
A. Non-Adventist Women and Ministry......... 198
B. Ellen White and Other Adventist Women . . 217
C. Adventist Women and Church Leadership . . 233
CONCLUSIONS AND APPLICATIONS . 258
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iv
APPENDIX
A. Beyond Ordination: Sexual Inequality and
Tokenism in the Adventist Church............269
B. Towards An Adventist Theology of Liberation . 293
C. Bibliography..............................335
V
PREFACE
At the time of this writing the issue of woman's role,
and particularly woman's ordination, is being vigurousiy
discussed in the
lifetime Adventist, and a student of history and social
ethics, this author finds the current dialogue over this
question to be both exciting and long overdue. The intent
of this paper is to contribute to the debate over woman's
place in the church/society by providing a historical
context for the debate in the church from nineteenth century
Adventist and American sources.
It is also the intent of this work to further
contribute to the ongoing discussion over Ellen G. White's
role and authority within the Adventist Church. . How did she
as a woman, relate to questions of woman’s rights? It is
this writer's opinion that Ellen White's influence on
Seventh-day Adventism has touched nearly every aspect of
Adventist thinking. She is to Adventism what Luther was to
Lutheranism, and Wesley was to Methodism. This maternal
influence is indeed also evident in the topic at hand. We
must net be satisfied with asking, what did she say? but,
Why did she say what she said, and how can the church
maturely interpret her writings, today, in a manner that is
both Biblical and beneficial to the community of faith.
VI
Although this is a historical study it may be helpful
to the reader to understand that it proceeds from the
following convictions:
1. That Ellen G. White was both a visionary and a
recipient of the prophetic gift (not all prophets are
visionaries). Therefore her special sensitivity to God's
spirit benefitted her religious community and was recognized
by it.
2. That divine truths are revealed through supernatural
means which are not subject to naturalistic explanations or
understood apart from faith. Those who profess to receive
such revelations must always be tested by scripture and
subjected to the revealed authority of Jesus Christ.
3. That the life and works of Ellen White have done
more to benefit and edify the Adventist community, than
misinterpretations, and misuse of her writings have done to
harm the community.
4. That the Adventist church has been more inclined to
appeal to the writings of Ellen White for direction in
matters of doctrine, and personal ethics, (to the point of
overdependency) than it has in matters of social ethics.
5. That the writings of Ellen G. White are most
valuable for the church today, when they are realistically
seen to be fallible works which provide important moral
principles originally given in a nineteenth century context,
Vll
as opposed to detailed specific counsel for the nineteen-
eighties .
Finally, this study is not intended to be a critique of
Ellen G. White or Adventism. This writer is heavily
indebted and committed to both the church and the prophet.
Adventism has much to be proud of, and much to share with
other religious communities, in terms of its message,
mission work, system of stewardship, educational program,
and medical/health care institutions. But it also has much
to learn, particularly in regards to issues concerning
social justice, and the ethics of equality. It is the hope
of this author that the following work might contribute in
some small way to the realization of such growth.
vi i i
ABSTRACT
Adventist Sabbatarians first emerged on the American
scene in the 1840's after the great Millerite
disappointment. This sectarian religious movement formed an
identity through intense Bible study and the visionary
pronouncements of a young charismatic prophetess named Ellen
White. It was during this same decade that the woman's
rights movement burst into prominence in the United States,
thanks to the highly publicized Seneca Falls Conference.
Unlike most nineteenth century sectarian religions
dominated by the charismatic teachings of a woman,
Adventists failed to promote egalitarianism and refused to
allow women, other than Ellen White, to occupy positions of
authority within the movement. Adventism also opposed
woman's rights and suffrage largely because of the
testimonies of their prophetess. The ironic elevation of a
single woman, combined with a simultaneous subordination of
women in general, by Seventh-day Adventists, raises
questions as to what developments motivated this seemingly
inconsistent behavior.
Available historical evidence points to five factors,
all closely related to the teachings of Ellen White, which
contributed to the general subordination of Adventist women
ix
in the nineteenth century. These factors also help to
explain the continuing denial of full female equality, which
has characterized the movement, in the twentieth century.
First, Adventism's acceptance of the popular nineteenth
century belief, advocated by Ellen White, that women were
ordained by God to occupy a separate subordinate sphere from
men, certainly undermined woman's position in the church.
Secondly, this strong belief in domesticity was
reinforced by Adventism's extreme commitment to ruralism and
suspicion of urbanization.
Thirdly, Adventists subscribed to various Victorian
theories concerning sexuality which reinforced stereotypical
prejudices against women in the nineteenth century.
Fourthly, the factor of socio-political isolationism,
though it was not always consistently observed, certainly
contributed to Adventism's refusal to support the cause of
equal rights for women. And finally, Adventism's roots i.n
fundamentalism also contributed to the movement's
subordination of women. Another look at the teachings of
Ellen White, studied in the context of the above mentioned
historical factors, may allow the modern reader to reflect
on this issue of sexual equality form a new perspective.
