Ellen Chat Conversation

Sobre la vida de Jesús, según los escritos de Elena G. de White: - Jesús dedicó tres años de labor pública al mundo, mostrando siempre un ejemplo de abnegación y benevolencia desinteresada. Su vida de pureza, sufrimiento y devoción era conocida por todos, y este corto período fue lo máximo que el mundo pudo soportar la presencia de su Redentor (El Deseado de Todas las Gentes, DA 541.3). - Desde niño, la vida de Jesús estuvo en armonía con Dios. Aunque pensaba y hablaba como niño, nunca hubo rastro de pecado en Él. Desde el primer despertar de su inteligencia, crecía continuamente en gracia celestial y conocimiento de la verdad (Special Testimonies on Education, SpTEd 159.2). - Jesús esperaba mucho y, por lo tanto, intentaba mucho. Desde su infancia fue la verdadera luz que brillaba en la oscuridad moral del mundo, revelándose como la verdad y el guía de los hombres. Su poder para resistir la tentación era proporcional a su conformidad con la Palabra de Dios. La comunión con Dios y la entrega completa del alma a Él marcaron su vida (SpTEd 162.2). - En su niñez, Jesús vivió en un pequeño pueblo de montaña. Aunque era el Hijo de Dios y podría haber tenido cualquier lugar en la tierra como hogar, eligió la sencillez (El Deseado de Todas las Gentes, Capítulo 5; El Camino a Cristo, SJ 29). Si deseas información sobre algún aspecto específico de la vida de Jesús, házmelo saber. Referencias: - White, E. G. (1898). El Deseado de Todas las Gentes (DA), capítulo 5 y 541.3. - White, E. G. (1892). Special Testimonies on Education (SpTEd), 159.2 y 162.2. - White, E. G. (1892). El Camino a Cristo (Steps to Christ, SJ), p. 29.

Ellen G. White addressed the issue of marrying someone with a serious illness or disease in several of her writings. She strongly cautioned against such unions, emphasizing the consequences for both the spouse and future children. Here is a clear statement from her book "A Solemn Appeal" (SA 107.3): > "Sickly men have often won the affections of women apparently healthy, and because they loved each other, they have felt themselves at perfect liberty to marry, neither considering that by their union the wife must be a sufferer, more or less, because of the diseased husband. In many cases, the diseased husband improves in health, while the wife shares his disease. He lives very much upon her vitality, and she soon complains of failing health. He prolongs his days by shortening the days of his wife. Those who thus marry, commit sin in lightly regarding health and life given to them of God to be used to his glory. But if those who thus enter the marriage relation were alone concerned, the sin would not be so great. Their offspring are compelled to be sufferers by disease transmitted to them. Thus disease has been perpetuated from generation to generation. And many charge all this weight of human misery upon God, when their wrong course of action has brought the sure result. They have thrown upon society an enfeebled race, and done their part to deteriorate the race, by rendering disease hereditary, and thus accumulating human suffering." (SA 107.3) She also wrote: > "Men and women who have become sickly and diseased, have often in their marriage connections selfishly thought only of their own happiness. They have not seriously considered the matter from the standpoint of noble, elevated principles, reasoning in regard to what they could expect of their posterity, but diminished energy of body and mind which would not elevate society, but sink it still lower." (SA 107.2) These statements can be found in "A Solemn Appeal" (SA 107.2-3). Ellen G. White clearly advised that health and the potential impact on future generations should be seriously considered before marriage. Referencias académicas: - White, E. G. (1870). A Solemn Appeal Relative to Solitary Vice and Abuses and Excesses of the Marriage Relation, pp. 107.2-107.3.

Based on our best data from the White Estate, Ellen G. White taught that the seal of God is received just before the close of probation, when Jesus completes His intercessory work in the Most Holy Place of the heavenly sanctuary. She wrote: "I saw that Jesus would not leave the most holy place until every case was decided either for salvation or destruction, and that the wrath of God could not come until Jesus had finished His work in the most holy place, laid off His priestly attire, and clothed Himself with the garments of vengeance. Then Jesus will step out from between the Father and man, and God will keep silence no longer, but pour out His wrath on those who have rejected His truth... I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues." (Early Writings, p. 36) She also stated: "Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost." (Testimonies for the Church, vol. 5, p. 214.2) In summary, the seal of God is given to those whose characters are fully cleansed from sin, at the close of probation, prior to the outpouring of the seven last plagues. Referencias académicas: - White, E. G. (1882). Early Writings, p. 36. - White, E. G. (1885). Testimonies for the Church, vol. 5, p. 214.2.

Ellen G. White does not state that the seal of God is received precisely at the passing of the Sunday Law. However, her writings do connect the sealing with the final test over the Sabbath, which is brought to the forefront by the enforcement of Sunday observance. Key points from her writings: - The seal of God is found in the fourth commandment, the Sabbath, and is a sign of loyalty to God as Creator (see The Great Controversy, pp. 451-452). - The final test for God's people will revolve around the Sabbath versus Sunday observance: "The test will surely come... the observance of an institution of the papacy would be enforced upon the people by a Sunday law, while the sanctified rest day of Jehovah would be trampled underfoot." (Testimonies for the Church, vol. 5, p. 137.1) - The sealing occurs before the close of probation, when every case is decided (Early Writings, p. 36). - The seal is given to those who, in the face of the Sunday law and persecution, remain faithful to God's Sabbath. In summary: The seal of God is not automatically received at the moment the Sunday Law is passed, but the Sunday Law brings the final test that reveals who will be sealed. The sealing process is completed before probation closes, as individuals make their final choice regarding Sabbath observance in the face of Sunday legislation. References: - White, E. G. (1911). The Great Controversy, pp. 451-452, 640. - White, E. G. (1885). Testimonies for the Church, vol. 5, p. 137.1. - White, E. G. (1882). Early Writings, p. 36. If you need the exact quotations or further clarification, let me know!

Ellen G. White does not specify a single outward event that marks the exact moment when the judgment passes from the dead to the living. However, she does describe the process and sequence in her writings: - The investigative judgment begins with the cases of the dead and then passes to the living. She writes: "The lives of all who have believed on Jesus pass in solemn review before God. Beginning with those who first lived upon the earth, our Advocate examines the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected." (The Spirit of Prophecy, vol. 4, p. 309.1; see also The Great Controversy, p. 490.1) - There is no statement in her published books that identifies a visible or public event on earth that signals this transition. The process is described as a work in the heavenly sanctuary, known only to God and the angels. - The transition is closely connected with the final test (the Sunday law crisis), but the exact moment is not revealed: "The judgment is now passing in the sanctuary above. For many years this work has been in progress. Soon—none know how soon—it will pass to the cases of the living." (The Great Controversy, p. 490.1) In summary: According to Ellen G. White, the judgment passes from the dead to the living in the heavenly sanctuary, but the exact event or moment is not revealed to humanity. It is a process known only in heaven, and we are counseled to be ready at all times. References: - White, E. G. (1884). The Spirit of Prophecy, vol. 4, p. 309.1. - White, E. G. (1911). The Great Controversy, p. 490.1.

Ellen G. White does not use the modern term "postpartum depression," but she does address the emotional and mental struggles that mothers may experience after childbirth, including despondency, gloom, and depression of spirits. Here are some relevant statements from her writings: 1. On maternal depression and its effects: - "The mother can and should do much toward controlling her nerves and mind when depressed; even when she is sick, she can, if she only schools herself, be pleasant and cheerful, and can bear more noise than she would once have thought possible. She should not make the children feel her infirmities and cloud their young, sensitive minds by her depression of spirits, causing them to feel that the house is a tomb and the mother's room the most dismal place in the world. The mind and nerves gain tone and strength by the exercise of the will. The power of the will in many cases will prove a potent soother of the nerves." (Testimonies for the Church, vol. 1, p. 387.1) 2. On the importance of a cheerful disposition: - "Every woman about to become a mother, whatever may be her surroundings, should encourage constantly a happy, cheerful, contented disposition, knowing that for all her efforts in this direction she will be repaid tenfold in the physical, as well as the moral, character of her offspring... She can, by habit, accustom herself to cheerful thinking, and thus encourage a happy state of mind, and cast a cheerful reflection of her own happiness of spirit upon her family, and those with whom she associates." (How to Live 2:37, 38; Healthful Living, p. 152.2) 3. On the impact of overwork and lack of support: - "If the mother is deprived of the care and comforts she should have, if she is allowed to exhaust her strength through overwork or through anxiety and gloom, her children will be robbed of the vital force and of the mental elasticity and cheerful buoyancy they should inherit. Far better will it be to make the mother's life bright and cheerful, to shield her from want, wearing labor, and depressing care, and let the children inherit good constitutions, so that they may battle their way through life with their own energetic strength." (The Ministry of Healing, p. 375.1) 4. Ellen White’s personal experience: - She describes her own struggles with despondency after being separated from her children: "The first night after reaching the place of meeting, despondency pressed upon me. I tried to overcome it, but it seemed impossible to control my thoughts. My little ones burdened my mind... I had just come from my sleeping-room, where I had been battling with my feelings, and with many tears had besought the Lord for strength to subdue all murmuring, and that I might cheerfully deny myself for Jesus’ sake." (Life Sketches, p. 131) In summary, Ellen G. White recognized the reality of maternal depression and emotional struggles after childbirth, and she encouraged mothers to seek cheerfulness, support, and the exercise of the will to help overcome these feelings. She also emphasized the importance of family support and understanding for the well-being of both mother and child. Academic references: - White, E. G. (1868). Testimonies for the Church, vol. 1, p. 387.1. - White, E. G. (1865). How to Live 2:37, 38; Healthful Living, p. 152.2. - White, E. G. (1905). The Ministry of Healing, p. 375.1. - White, E. G. (1915). Life Sketches, p. 131. If you need more specific references or further explanation, let me know!

In the context of Ellen G. White’s writings, the word “propensities” refers to natural tendencies, inclinations, or habits—especially those related to one’s character or behavior. In 19th-century usage (the time of Ellen White), “propensity” commonly meant a strong natural tendency to behave in a particular way, often referring to moral or spiritual inclinations, whether good or bad. For example, Ellen White might speak of “evil propensities” to describe a person’s natural inclination toward sinful behavior, or “propensities to good” to describe a tendency toward virtuous actions. **Summary:** Propensities = natural tendencies or inclinations, especially in relation to character or behavior. If you would like a specific quotation from Ellen G. White using the word “propensities,” let me know!

Ellen G. White does not use the exact phrase "propensities to good" in her published books, but she does discuss the concept of good tendencies or qualities. For example, she writes: - "We have received good and bad as a legacy, and by cultivation we may make the bad worse or the good better. Shall the bad gain the ascendancy, as with Judas, or shall the evil be purged from our souls and the good predominate?" (Testimonies for the Church, vol. 4, p. 606.3) - "The natural aptitudes indicate the direction of the lifework, and, when legitimate, should be carefully cultivated." (Education, p. 232.4) - "Kindly affections, generous impulses, and a quick apprehension of spiritual things are precious talents, and lay their possessor under a weighty responsibility. All are to be used in God's service." (Christ’s Object Lessons, p. 352) While she often refers to "evil propensities," when speaking of positive tendencies, she uses terms like "good qualities," "good legacy," "good predominate," "kindly affections," and "generous impulses." These are the closest expressions to "propensities to good" in her writings. If you need a specific quotation about "evil propensities," or want more examples of her language about good tendencies, let me know! Academic references: - White, E. G. (1876). Testimonies for the Church, vol. 4, p. 606.3. - White, E. G. (1903). Education, p. 232.4. - White, E. G. (1900). Christ’s Object Lessons, p. 352.

Ellen G. White does not provide a direct, technical definition of when a marriage is "consummated" in the modern sense (i.e., through sexual union). However, her writings do address the marriage relationship and the privileges and responsibilities that come with it. She emphasizes that the real union of marriage is a work of the after years, not just the ceremony itself: - "However carefully and wisely marriage may have been entered into, few couples are completely united when the marriage ceremony is performed. The real union of the two in wedlock is the work of the after years." (Ministry of Healing, p. 359.5) She also refers to the "privileges the marriage relation grants" (see Solemn Appeal, p. 139.1), which in context includes the sexual relationship, but always within the bounds of sanctification and honor. Ellen White repeatedly warns against the abuse of the marriage privilege, stating that "because they are married, they think they commit no sin" when indulging in base passions (Testimonies for the Church, vol. 2, p. 472.3; Solemn Appeal, p. 171.1). In summary: While Ellen G. White does not use the phrase "marriage consummated," her writings imply that the privileges of marriage—including sexual union—are to be entered into only after the marriage covenant is made. The true union, however, is a lifelong process of growing together in character and love. If you need more specific references or a different aspect of the question, let me know! Referencias académicas: - White, E. G. (1905). Ministry of Healing, p. 359.5. - White, E. G. (1870). A Solemn Appeal, pp. 139.1, 171.1. - White, E. G. (1870). Testimonies for the Church, vol. 2, p. 472.3.

According to available White Estate materials, Ellen G. White does not address the specific term "oral sex" in her published writings. However, she speaks strongly against "unnatural" sexual practices, sensual indulgence, and the abuse of the marriage privilege. She warns that even within marriage, sexual activity should not be degraded to the level of lustful or animal passions, and that "unnatural desire for sensual indulgence" is wrong (Testimonies for the Church 2:347; Healthful Living 220.2). She also writes: "Those who feel at liberty, because married, to degrade their bodies by beastly indulgence of the animal passions, will have their degraded course perpetuated in their children. The sins of the parents will be visited upon their children because the parents have given them the stamp of their own lustful propensities." (Testimonies for the Church, vol. 2, p. 391.1). While Ellen White does not mention oral sex by name, her principles indicate that any sexual practice that is unnatural, degrading, or purely for sensual indulgence—rather than expressing mutual love and respect within the marriage covenant—is not in harmony with God's ideal for marriage. References: - White, E. G. (1870). Testimonies for the Church, vol. 2, pp. 347, 391.1. - White, E. G. (1897). Healthful Living, p. 220.2. If you need more specific references or further clarification, let me know.

According to available White Estate materials, Ellen G. White does not mention oral sex by name in her writings. However, she repeatedly warns against "unnatural" sexual practices, "unnatural desire for sensual indulgence," and the abuse of the marriage privilege. She states: - "Those who feel at liberty, because married, to degrade their bodies by beastly indulgence of the animal passions, will have their degraded course perpetuated in their children. The sins of the parents will be visited upon their children because the parents have given them the stamp of their own lustful propensities." (Testimonies for the Church, vol. 2, p. 391.1) - "Unnatural desire for sensual indulgence" is described as wrong (Testimonies for the Church, vol. 2, p. 347; Healthful Living, p. 220.2). While Ellen White does not define which specific acts are "unnatural," her principles indicate that any sexual practice that is degrading, purely for sensual indulgence, or not in harmony with mutual love and respect within marriage is not in accordance with God's ideal. She consistently upholds the sanctity and purity of the marriage relationship and warns against practices that degrade or abuse it. In summary: Ellen G. White does not specifically address oral sex, but she does teach that "unnatural" sexual practices are not in harmony with God's plan for marriage. References: - Testimonies for the Church, vol. 2, pp. 347, 391.1 - Healthful Living, p. 220.2

To be a "man of God," according to Ellen G. White's writings, means: - Taking a firm stand for what is right, especially in times of peril, and faithfully battling against wrong and spiritual darkness. God calls for men who will do faithful battle against wrong, "warring against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Prophets and Kings, p. 142.2). - Receiving words and guidance from God, and serving as His messenger. "These teachers, if they are really men of God, receive their words from God... the power is not of man, but of God" (Gospel Workers [1892], p. 44.3; Testimonies for the Church, vol. 4, p. 318.2). - Living a life that reflects God's character, being made in His image, and teaching by example the importance of purity and self-control (Healthful Living, p. 10). - Being humble, dependent on divine power, and not seeking praise or exaltation for oneself (Gospel Workers [1892], p. 365.5). - Being willing to venture anything to save souls, working with hope, faith, and endurance, even in discouragement (Life Sketches, p. 213.2). - Striving for a character worthy of imitation, overcoming personal weaknesses by God's grace, as Moses did (4a Spiritual Gifts, p. 39.2). - Ministering to the needs of others, warning, reproving, counseling, and encouraging, with the Spirit of God working mightily in him (Testimonies for the Church, vol. 4, p. 416.2). In summary, a man of God is someone who is courageous for the right, humble, dependent on God, a faithful messenger, and a servant to others, reflecting the character and love of Christ in all things. References: - White, E. G. (1917). Prophets and Kings, p. 142.2. - White, E. G. (1892). Gospel Workers, p. 44.3, 365.5. - White, E. G. (1876). Testimonies for the Church, vol. 4, pp. 318.2, 416.2. - White, E. G. (1897). Healthful Living, p. 10. - White, E. G. (1915). Life Sketches, p. 213.2. - White, E. G. (1864). 4a Spiritual Gifts, p. 39.2.

Ellen G. White describes what it means to be a man in several ways throughout her writings. Here are key points based on her counsel: - A true man is God-fearing, honest, and humble, not boastful or self-sufficient. He studies the Bible, respects those with experience, and is actuated by love for God and interest in others. “To be a man that God can approve and use in his cause, is honor enough for any human being. Office, wealth, position, sink into insignificance in comparison.” (Gospel Workers 92, p. 381.4) - Manhood is not just about physical strength or position, but about character: “The elements of character that make a man successful and honored among men—the irrepressible desire for some greater good, the indomitable will, the strenuous exertion, the untiring perseverance—will not be crushed out. By the grace of God they will be directed to objects as much higher than mere selfish and temporal interests as the heavens are higher than the earth.” (Counsels to Teachers, p. 21.2) - A man should be responsible, industrious, and self-supporting, with a noble ambition to bear his own weight and not depend on others. (Testimonies for the Church, vol. 2, p. 308.1) - True manliness includes humility, the courage to admit mistakes, and a willingness to grow and overcome weaknesses by God’s grace. “To say, ‘That mistake must be charged to my account,’ requires a strength of inward principle that the world possesses in but a limited degree. But he who has the courage to say this in sincerity gains a decided victory over self and effectually closes the door against the enemy.” (Testimonies for the Church, vol. 4, p. 336.3) - A man is to be considerate, especially toward women, and should seek to lighten their burdens. “No young man can be possessed of a right spirit who does not respect women and seek to lighten their cares. It is the worst sign that can be found in a young man to consider it beneath him to lighten the labor of women.” (Testimonies for the Church, vol. 2, p. 311.2) - Christian manliness is shown by obedience to God, perseverance in duty, and growth in grace. “Let everyone who professes Christ seek to overcome all unmanliness, all weakness and folly. Some men never grow up to the full stature of men in Christ Jesus. They are childish and self-indulgent. Humble piety would correct all this.” (Testimonies for the Church, vol. 5, p. 597.1) - A man should be willing to serve, to take responsibility, to plan, to act decisively, and to be a blessing to others. In summary, to be a man, according to Ellen G. White, is to develop a Christlike character—marked by humility, responsibility, perseverance, respect for others, and a willingness to serve and grow in grace. True manhood is measured by moral and spiritual excellence, not by outward achievements or status. References: - White, E. G. (1892). Gospel Workers 92, p. 381.4. - White, E. G. (1913). Counsels to Teachers, p. 21.2. - White, E. G. (1870). Testimonies for the Church, vol. 2, pp. 308.1, 311.2. - White, E. G. (1876). Testimonies for the Church, vol. 4, p. 336.3. - White, E. G. (1885). Testimonies for the Church, vol. 5, p. 597.1.

Claro, la frase "pescadores de hombres" es una referencia bíblica que Ellen G. White utiliza para describir la obra de ganar almas para el reino de Dios. Aquí tienes lo que ella escribió sobre lo que significa ser "pescadores de hombres": 1. **Un llamado a una nueva vocación**: Jesús llamó a sus primeros discípulos, que eran pescadores de oficio, y les dio una nueva misión. "Y les dijo: Venid en pos de mí, y os haré pescadores de hombres" (El Deseado de Todas las Gentes, p. 211) ⚠️ Reference could not be verified. Esto significaba que su trabajo ya no sería simplemente pescar peces, sino atraer a las personas hacia el Evangelio. 2. **El método es el amor**: Ser un pescador de hombres no se trata de forzar a la gente a creer. Se trata de atraerlos con amor. "Jesús no los obligó a servirle. [...] El amor a Jesús y a las almas por las cuales él murió había de ser el móvil de su trabajo. [...] La red del Evangelio debía ser echada. Debía ser manejada con tanto cuidado que atrajese a las almas, sin lastimar a ninguna" (El Deseado de Todas las Gentes, p. 214) ⚠️ Reference could not be verified. 3. **La herramienta es el Evangelio**: La "red" que usan los pescadores de hombres es el Evangelio. "La red del Evangelio recoge tanto a los buenos como a los malos" (Palabras de Vida del Gran Maestro, p. 89) ⚠️ Reference could not be verified. La tarea es presentar el mensaje de salvación a todos, y Dios hará la separación final. 4. **Dependencia del poder divino**: Así como los pescadores necesitan habilidad y paciencia, los pescadores de hombres necesitan el poder del Espíritu Santo para tener éxito. "Los discípulos habían de realizar su obra en el nombre de Cristo. Cada una de sus palabras y cada uno de sus actos habían de dirigir la atención a su nombre, como si éste poseyera el poder por el cual los pecadores pueden ser salvos. [...] El Espíritu Santo era el poder que los había de acompañar" (Los Hechos de los Apóstoles, p. 21) ⚠️ Reference could not be verified. En resumen, para Ellen G. White, ser un "pescador de hombres" es la misión de cada creyente de seguir a Jesús, dejar atrás los intereses egoístas y dedicarse a atraer a otras personas al reino de Dios, no por la fuerza, sino con el poder del amor y el mensaje del Evangelio, todo bajo la guía del Espíritu Santo.