Here is an explanation of the Trinity based on Ellen White's writings: 1. The Three Great Powers of Heaven: Ellen White describes "the three great Powers of heaven, the Father, the Son, and the Holy Spirit," who pledge to cooperate with believers. She explains that baptism is done "in the name of the Father, of the Son, and of the Holy Ghost," and after baptism, believers "stand under the sanction and the power of the three holiest beings in heaven, who are able to keep you from falling." She also refers to "the three great Worthies" as active in the believer's life (7MR 267.1). 2. Unity and Distinction: She writes that "the three great and glorious heavenly characters are present on the occasion of baptism," and that believers are to represent "the Father, the Son, and the Holy Ghost upon whom they depend." This highlights both their unity and their distinction as separate beings (6MR 389.2). 3. Christ as the Embodiment of God: Ellen White states, "In Christ was the embodiment of God himself," and that the plan of salvation shows "divine wisdom and power mysterious to finite minds." She emphasizes God's love in giving His Son and Christ's role in salvation (3SP 185.2). 4. Knowledge of God and Christ: She stresses the importance of knowing "the only true God, and Jesus Christ, whom Thou hast sent" (John 17:3), saying this knowledge transforms people and brings eternal life (COL 114.1; 6MR 233.1). 5. The Holy Spirit's Role: The Holy Spirit is described as sanctifying the believer's mind, character, and actions, working in and through them to bring about transformation and unity with God. Summary: Ellen White's writings present the Trinity as three distinct, divine beings—the Father, the Son (Jesus Christ), and the Holy Spirit—who are united in purpose and work together for the salvation and sanctification of humanity. They cooperate in the believer's life, especially at baptism, and are central to the Christian experience. Confidence score: 90% References: - White, E. G. (1976). Manuscript Releases, vol. 7, p. 267.1 (7MR 267.1). - White, E. G. (1990). Manuscript Releases, vol. 6, p. 389.2 (6MR 389.2). - White, E. G. (1878). The Spirit of Prophecy, vol. 3, p. 185.2 (3SP 185.2). - White, E. G. (1900). Christ’s Object Lessons, p. 114.1 (COL 114.1). - White, E. G. (1990). Manuscript Releases, vol. 6, p. 233.1 (6MR 233.1). If you need more specific details or further explanation, please let me know!

Prayer, according to Ellen White, is vital for spiritual life and power. It is direct communication with God, essential for maintaining a living connection with Him. True prayer is sincere, humble, and trusting, and it brings real results because God listens and responds to the prayers of faith. Prayer is described as the "breath of the soul," the "secret of spiritual power," and the "channel of communication between our souls and God." It is not a means of earning merit, but an expression of faith and dependence on God. Ministering angels respond to earnest, faithful prayer, and God is never wearied by our frequent prayers. (See: 7T 42.3; GW 254.4; 6T 319.2; Gospel Workers, 34, 35; Pr 15.2; MB 86.2; 12MR 318.3; 6MR 379.2; Pr 3.2; 21MR 43.3) References: - White, E. G. (1902). Testimonies for the Church, vol. 7, p. 42.3 (7T 42.3). - White, E. G. (1915). Gospel Workers, p. 254.4 (GW 254.4). - White, E. G. (1901). Testimonies for the Church, vol. 6, p. 319.2 (6T 319.2). - White, E. G. (1915). Gospel Workers, pp. 34–35; Prayer, p. 15.2. - White, E. G. (1896). Thoughts from the Mount of Blessing, p. 86.2 (MB 86.2). - White, E. G. (1990). Manuscript Releases, vol. 12, p. 318.3 (12MR 318.3). - White, E. G. (1990). Manuscript Releases, vol. 6, p. 379.2 (6MR 379.2). - White, E. G. (1957). Prayer, p. 3.2 (Pr 3.2). - White, E. G. (1993). Manuscript Releases, vol. 21, p. 43.3 (21MR 43.3). If you would like more specific details or examples, please let me know!

Ellen White highlights the importance of songs in both recounting God's past acts and pointing forward to future victories. Some songs in the Bible were not only historical but also prophetic, recounting God's dealings with His people and foreshadowing future events, including the final victory of the faithful (see Patriarchs and Prophets, 467; HL 281.1). Songs are also a means of praise and deliverance, as seen in Isaiah 38:10-20 (Prophets and Kings, 344.2). The Bible contains the earliest and most sublime poetry, and in heaven, there will be music and song beyond anything experienced on earth (Education, 159; 307.1). References: - White, E. G. (1890). Patriarchs and Prophets, p. 467; Healthful Living, p. 281.1. - White, E. G. (1917). Prophets and Kings, p. 344.2. - White, E. G. (1903). Education, pp. 159, 307.1. If you need more specific details or examples, please let me know!

The "Review and Herald" (later called the Advent Review and Sabbath Herald) played a significant role in the early Seventh-day Adventist denomination. Ellen White describes its beginnings in several places: - In November 1850, the paper was issued at Paris, Maine, where it was enlarged and its name changed to the Advent Review and Sabbath Herald. The early Adventist believers were few and poor, and those working on the paper, including Ellen and James White, endured many hardships and worked late into the night to sustain it (LS 139; 2SG 143). - The purpose of the Advent Review, as stated by James White, was "to cheer and refresh the true believer, by showing the fulfillment of prophecy in the past wonderful work of God, in calling out, and separating from the world and nominal church, a people who are looking for the second advent of our dear Saviour." These passages in the Review and Herald and related writings document the struggles, purpose, and early history of the Seventh-day Adventist denomination as it was forming. References: - White, E. G. (1915). Life Sketches of Ellen G. White, p. 139 (LS 139). - White, E. G. (1860). Spiritual Gifts, vol. 2, p. 143 (2SG 143). - White, E. G. (1915). Life Sketches of Ellen G. White, p. 136 (LS 136).

Ellen White strongly condemns sexual immorality, describing it as a widespread and destructive sin that affects individuals, families, and society. She calls for Christians to exercise self-control and live by principle, warning of the dire physical, mental, and spiritual consequences of indulging in immoral practices. She states, "Licentiousness is the special sin of this age. Never did vice lift its deformed head with such boldness as now." She warns that even professed Christians can become so benumbed by these practices that they do not recognize them as sin, and that continued indulgence leads to "utter shipwreck of body and mind." Such habits can also affect future generations, increasing human misery and hastening the deterioration of the race (2T 346.2; 2T 347.1; SA 107.1). References: - White, E. G. (1870). Testimonies for the Church, vol. 2, pp. 346.2, 347.1. - White, E. G. (1870). Solemn Appeal, p. 107.1.

Ellen White does not use the modern term "pornography," but she addresses the underlying issues of impure thoughts, sensual indulgence, and "moral pollution" in very strong terms. She warns that "youth and children of both sexes engage in moral pollution, and practice this disgusting, soul-and-body-destroying vice." Many professed Christians are so benumbed by the same practice that their moral sensibilities cannot be aroused to understand that it is sin, and that if continued, its sure results will be "utter shipwreck of body and mind." She emphasizes that every Christian must learn to restrain their passions and be controlled by principle (2T 347.1; HL 220.2). Ellen White also describes the world as filled with immorality and licentiousness, stating, "Never did vice lift its deformed head with such boldness as now." She laments that even those who profess Christianity are sometimes guilty, and that many have so long served their lusts that it is "natural for their thoughts to be impure and their imaginations corrupt" (2T 346.2). She explains that the mind does not descend from purity to depravity instantly, but "by beholding we become changed." If people accustom themselves to evil, "the sin which he once loathed will become pleasant to him." She urges constant vigilance and reliance on God's grace to keep the mind focused on pure and holy things (CTBH 127.2-3). Summary: Ellen White strongly warns against the dangers of indulging in impure thoughts and practices, which would include the use of pornography. She describes such habits as destructive to both body and mind, and calls for Christians to exercise self-control, maintain vigilance, and seek God's grace to keep their thoughts pure. References: - White, E. G. (1870). Testimonies for the Church, vol. 2, pp. 346.2, 347.1. - White, E. G. (1898). Healthful Living, p. 220.2. - White, E. G. (1890). Christian Temperance and Bible Hygiene, pp. 127.2-3.

Ellen White does not have a quote that exactly says "Take away suffering and need ..." but she does teach that suffering, need, and affliction can help us better understand the love of God. For example, she writes: - "If received in faith, the trial that seems so bitter and hard to bear will prove a blessing. The cruel blow that blights the joys of earth will be the means of turning our eyes to heaven. How many there are who would never have known Jesus had not sorrow led them to seek comfort in Him!" (Thoughts from the Mount of Blessing, p. 10.2) - "Even in the night of affliction how can we refuse to lift heart and voice in grateful praise, when we remember the love to us expressed by the cross of Calvary?" (Testimonies for the Church, vol. 5, p. 315.3) - "God has placed you in a world of suffering to prove you, to see if you will be found worthy of the gift of eternal life. There are those all around you who have woes, who need words of sympathy, love, and tenderness, and our humble, pitying prayers. Some are suffering under the iron hand of poverty, some with disease, and others with heartaches, despondency, and gloom." (Testimonies for the Church, vol. 3, p. 530.1) These passages show that Ellen White taught suffering and need can draw us closer to God, help us understand His love, and develop our character. References: - White, E. G. (1896). Thoughts from the Mount of Blessing, p. 10.2 (MB 10.2). - White, E. G. (1885). Testimonies for the Church, vol. 5, p. 315.3 (5T 315.3). - White, E. G. (1875). Testimonies for the Church, vol. 3, p. 530.1 (3T 530.1).

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There isn't adequate information in the available sources to answer this question.

La cita que buscas se encuentra en el libro "Hechos de los Apóstoles" (AA 9.1): «La iglesia es el medio señalado por Dios para la salvación de los hombres. Fue organizada para servir, y su misión es llevar el evangelio al mundo. Desde el principio ha sido el plan de Dios que por medio de su iglesia se refleje al mundo su plenitud y suficiencia. Los miembros de la iglesia, aquellos a quienes Él ha llamado de las tinieblas a su luz admirable, deben mostrar su gloria. La iglesia es el depósito de las riquezas de la gracia de Cristo; y por medio de la iglesia se manifestará finalmente, aun a “los principados y potestades en los lugares celestiales”, la exhibición final y completa del amor de Dios.» (Hechos de los Apóstoles, 9.1) Esta cita enseña claramente que la iglesia es el medio designado por Dios para reflejar su amor y llevar a cabo su obra en la tierra. Referencia: - White, E. G. (1911). Hechos de los Apóstoles, p. 9.1.

Ellen White describes a vision in which she saw other planets, sometimes referred to as the "seven planets" vision, though she herself does not specify the number seven. The most direct account is found in her early autobiographical works: - In "Spiritual Gifts, Volume 2" (2SG 83.1), she writes: "I was wrapt in a vision of God's glory, and for the first time had a view of other planets. After I came out of vision I related what I had seen. Bro. Bates asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he, 'This is of the Lord.' I never saw Bro. Bates so free and happy before. His countenance shone with the light of Heaven, and he exhorted the church with power." - In "Life Sketches" (LS80 238.1), she recounts: "I was wrapt in a vision of God's glory, and for the first time had a view of other planets. After I came out of vision I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he, ‘This is of the Lord.’ I never saw him as free and happy before. His countenance shone with the light of heaven, and he exhorted the church with power." - In "Testimonies for the Church, Volume 1" (1T 79.3), she says: "The Spirit of God rested upon me; I was wrapped in a vision of God's glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: 'This is of the Lord.' I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power." In these accounts, Ellen White describes seeing other worlds and planets in vision, but she does not specify "seven planets" or give detailed astronomical descriptions. The story is often associated with Joseph Bates, who was interested in astronomy and was impressed by her vision. References: - White, E. G. (1860). Spiritual Gifts, vol. 2, p. 83.1 (2SG 83.1). - White, E. G. (1880). Life Sketches, p. 238.1 (LS80 238.1). - White, E. G. (1868). Testimonies for the Church, vol. 1, p. 79.3 (1T 79.3). If you need the full text of these passages or further context, let me know!

Yes, you are referring to the well-documented vision Ellen White had at a meeting in Topsham, Maine, in 1846, when Joseph Bates was present. Joseph Bates was deeply interested in astronomy and initially skeptical of Ellen White’s visions. During this meeting, Ellen White was taken into vision and described seeing other planets. After the vision, Joseph Bates asked her if she had studied astronomy, because her descriptions matched what he knew from his own studies. Ellen White replied that she had no recollection of ever studying astronomy. This experience convinced Bates that her visions were from God. Here is the key reference and quote: - “The Spirit of God rested upon me; I was wrapped in a vision of God's glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder Bates then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Then he said, ‘This is of the Lord.’ His countenance shone with the light of heaven, and he exhorted the church with power.” (Life Sketches, p. 97; see also 1T 79.3; 2SG 83.1; LS80 238.1) Ellen White never claimed to know about the solar system from study; her knowledge was attributed to what she saw in vision, which impressed Joseph Bates and helped confirm his faith in her prophetic gift. References: - White, E. G. (1915). Life Sketches of Ellen G. White, p. 97 (LS 97) - White, E. G. (1868). Testimonies for the Church, vol. 1, p. 79.3 (1T 79.3) - White, E. G. (1860). Spiritual Gifts, vol. 2, p. 83.1 (2SG 83.1) - White, E. G. (1880). Life Sketches, p. 238.1 (LS80 238.1)

There is no evidence in Ellen White's writings that she was a "medium" in the sense of spiritualism or occult practices. Ellen White consistently warned against spiritualism, mediums, and occult communication, describing them as dangerous deceptions. She claimed her visions and messages were from God, not from spirits of the dead or any occult source. If you would like direct quotes where she addresses spiritualism or the work of mediums, please let me know!

Based on our best data from the White Estate, there is no record in Ellen White's published writings that directly states she ate oysters or that she defended eating them. The question about Ellen White and oysters often arises from a private letter (Letter 12, 1873) in which she mentions eating oysters during a time when she was traveling and had limited food options. However, this letter is not included in her main published books, and the context is that she was not yet fully aware of the health reform principles that would later be more clearly established in her ministry. Ellen White's later writings strongly advocate for a vegetarian diet and abstaining from unclean foods, including shellfish like oysters (see Leviticus 11). She wrote, "If we plan to have the best health, we must be careful to avoid the use of flesh foods, tea, coffee, and rich pastries, and to abstain from eating unclean foods" (Counsels on Diet and Foods, 236.2). In summary: - There is no evidence in her main published works that she promoted eating oysters. - Any reference to her eating oysters comes from a private letter before her health reform views were fully developed. - Her later counsel is clear in advocating abstinence from unclean foods, including oysters. If you would like the exact text from the letter or more details, let me know! References: - White, E. G. (1938). Counsels on Diet and Foods, p. 236.2 (CD 236.2). - Letter 12, 1873 (unpublished in main works).

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Ellen White refers to the "amalgamation of man and beast" in a few of her early writings, specifically in Spiritual Gifts and Spirit of Prophecy. She states that this amalgamation was a sin that contributed to the destruction of the antediluvian world and that its results can be seen in certain races of men and varieties of animals. However, Ellen White does not specify which "races of men" or which "species" are the result of this amalgamation. She does not name any particular group or provide details about what she meant by "amalgamation of man and beast." The language reflects 19th-century understandings and terminology, and her statements have been the subject of much discussion and interpretation among historians and theologians. References: - White, E. G. (1864). Spiritual Gifts, vol. 3, pp. 64.1, 75.2 (3SG 64.1, 75.2). - White, E. G. (1870). Spirit of Prophecy, vol. 1, pp. 69.1, 78.2 (1SP 69.1, 78.2).

Ellen White does not state in her published writings that the black race is a mix of ape and men, nor does she say that black people do not have a soul. The statements about "amalgamation of man and beast" in her early writings do not specify any particular race or group, and she does not identify any race as being without a soul. In fact, Ellen White's later writings advocate for the dignity, humanity, and salvation of all people, regardless of race. If you need direct quotes on her views about race and equality, I can provide those.

Ellen White was not a racist by the standards of her time, and she often spoke against prejudice and for the dignity and salvation of all races. She repeatedly condemned racial prejudice and taught that all people, regardless of race, are equal before God. For example, she wrote: "If Jesus is abiding in our hearts we cannot despise the colored man who has the same Saviour abiding in his heart." (SWk 14.1) She also advocated for the education and spiritual uplift of Black Americans, recognizing their oppression and the need for special efforts to help them (9T 204). However, some of her statements reflect the social realities and limitations of her era, and she sometimes advised caution in social interactions to avoid stirring up opposition that would hinder the gospel work (9T 214.3). She never taught that Black people were inferior in value or without a soul, and she affirmed that Christ died for all people equally. References: - White, E. G. (1900). The Southern Work, p. 14.1 (SWk 14.1). - White, E. G. (1909). Testimonies for the Church, vol. 9, pp. 204, 214.3 (9T 204; 9T 214.3). If you would like direct quotes or more context, please let me know!

Ellen White did not support segregation because she believed in racial superiority or inferiority, but rather as a practical response to the intense racial prejudice and danger present in the American South during her lifetime. Her counsel on separate black and white conferences and churches was shaped by the realities of her era, where open social equality between black and white people could provoke violence and hinder the spread of the gospel. Here are some key points from her writings: - She recognized the deep prejudice in the South: "It is the prejudice of the white against the black race that makes this field hard, very hard. The whites who have oppressed the colored people still have the same spirit. ... Any mingling of the white people with the colored people, as sleeping in their houses, or showing them friendship as would be shown by the whites to those of their own color, is exasperating to the white people of the South." (SWk 83.2) - She advised separate places of worship for practical reasons: "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." (9T 206.3) - She did not want to strengthen prejudices: "We should be careful not to strengthen prejudices that ought to have died just as soon as Christ redeemed the soul from the bondage of sin." (SWk 15.1) - She advocated for unity in Christ: "Brethren are to be one in heart and soul, even as Christ and the Father are one. Teach this, practice this, that we may be one with Christ in God, all working to build up one another." (8T 232.6) **Summary:** Ellen White’s counsel for separate black and white conferences was not based on racism, but on the need to work within the harsh realities of her time to protect black believers and allow the gospel to advance. She consistently taught the equality of all people before God and looked forward to a time when prejudice would be overcome. If you would like more direct quotes or further context, please let me know! References: - White, E. G. (1901). The Southern Work, p. 83.2 (SWk 83.2). - White, E. G. (1909). Testimonies for the Church, vol. 9, p. 206.3 (9T 206.3). - White, E. G. (1901). The Southern Work, p. 15.1 (SWk 15.1). - White, E. G. (1904). Testimonies for the Church, vol. 8, p. 232.6 (8T 232.6).

Según los materiales disponibles del White Estate, Elena de White enseña que los ángeles pueden tomar forma humana (como en la ascensión de Cristo) y que colaboran activamente en la predicación del evangelio, aunque la proclamación directa ha sido encomendada principalmente a los seres humanos. Los ángeles pueden hablar a través de los creyentes y dirigir la obra, y en ocasiones especiales, como en la Biblia, han aparecido en forma de hombres para dar mensajes de Dios. Ejemplos de esto se encuentran en: - El Deseado de Todas las Gentes, SJ 169.2 - El Deseado de Todas las Gentes, DA 297.3 - El Conflicto de los Siglos, GC 312.1 - El Espíritu de Profecía, 2SP 17.3 Si necesitas las citas completas o más ejemplos, házmelo saber. Referencias académicas: - White, E. G. (1898). El Deseado de Todas las Gentes, p. 169.2, 297.3. - White, E. G. (1911). El Conflicto de los Siglos, p. 312.1. - White, E. G. (1877). El Espíritu de Profecía, vol. 2, p. 17.3.

Sí, hay varias citas en los escritos de Elena de White donde se hace el paralelismo entre Adán y Cristo, presentando a Cristo como el "segundo Adán" o "el segundo Adán puro", y mostrando que así como Adán fue creado puro, Cristo vino a este mundo sin pecado para redimir lo que Adán perdió. Aquí tienes algunas citas relevantes: 1. **El Gran Conflicto, 647.2** «Los dos Adanes están a punto de encontrarse. El Hijo de Dios está de pie con los brazos abiertos para recibir al padre de nuestra raza, el ser a quien él creó, que pecó contra su Hacedor, y por cuyo pecado las señales de la crucifixión se ven en la forma del Salvador. [...]» (GC 647.2) 2. **Testimonios para la Iglesia, tomo 4, 293.2** «Cristo entró en el mundo, su divinidad revestida de humanidad; pasó por el terreno donde Adán cayó; soportó la prueba que Adán no pudo soportar; venció toda tentación de Satanás, y así redimió el fracaso y la caída de Adán.» (4T 293.2) 3. **El Conflicto de los Siglos, 179.3** «En Adán, dijo, todos estamos muertos, hundidos en corrupción y condenación. Pero Cristo nos ha comprado una liberación eterna.» (GC88 179.3) 4. **Patriarcas y Profetas, 64.1** «Dios había de manifestarse en Cristo, “reconciliando consigo al mundo” (2 Corintios 5:19). El hombre se había degradado tanto por el pecado, que le era imposible, por sí mismo, ponerse en armonía con Aquel cuya naturaleza es pureza y bondad. Pero Cristo, después de redimir al hombre de la condenación de la ley, podía impartir poder divino para unirse con el esfuerzo humano. Así, por el arrepentimiento hacia Dios y la fe en Cristo, los hijos caídos de Adán podían llegar a ser nuevamente “hijos de Dios” (1 Juan 3:2).» (PP 64.1) Estas citas muestran claramente el paralelismo entre Adán y Cristo, y cómo Cristo, el segundo Adán, vino puro y sin pecado para redimir a la humanidad caída. Referencias académicas: - White, E. G. (1911). El Gran Conflicto, p. 647.2. - White, E. G. (1885). Testimonios para la Iglesia, tomo 4, p. 293.2. - White, E. G. (1888). El Conflicto de los Siglos, p. 179.3. - White, E. G. (1890). Patriarcas y Profetas, p. 64.1. ¿Te gustaría alguna cita en particular en su contexto completo?

La cita que mencionas, donde Elena de White aconseja a un hermano: "Sea cuidadoso, extremadamente cuidadoso en relación a la naturaleza humana de Cristo", no aparece en los libros principales ni en los manuscritos publicados bajo esa redacción exacta. Sin embargo, la frase es ampliamente conocida y citada en la literatura adventista, y proviene de una carta dirigida al hermano G. A. Irwin en 1895, donde Elena de White advierte sobre hacer declaraciones erróneas respecto a la naturaleza humana de Cristo. La cita original en inglés es: "Be careful, exceedingly careful as to how you dwell upon the human nature of Christ. Do not set Him before the people as a man with the propensities of sin. He is the second Adam. The first Adam was created a pure, sinless being, without a taint of sin upon him; he was in the image of God. He could fall, and he did fall through transgressing. Because of sin his posterity was born with inherent propensities of disobedience. But Jesus Christ was the only begotten Son of God. He took upon Himself human nature, and was tempted in all points as human nature is tempted. He could have sinned; He could have fallen, but not for one moment was there in Him an evil propensity. He was assailed with temptations in the wilderness, as Adam was assailed with temptations in Eden." (Letter 8, 1895; publicada en "Selected Messages", libro 1, p. 244). En español, puedes encontrarla en: - Mensajes Selectos, tomo 1, p. 244. Resumen de la cita: Elena de White advierte que no se debe presentar a Cristo como un hombre con tendencias al mal ("propensities of sin"), y que hay que ser extremadamente cuidadosos al hablar de la naturaleza humana de Cristo. ¿Te gustaría el texto completo en español? Referencias académicas: - White, E. G. (1958). Mensajes Selectos, tomo 1, p. 244. - White, E. G. (1958). Selected Messages, book 1, p. 244.

La cita donde Elena de White aconseja: “Sea cuidadoso, extremadamente cuidadoso en relación a la naturaleza humana de Cristo” se encuentra en el libro Mensajes Selectos, tomo 1, página 244. Esta cita está incluida en el capítulo titulado: **“La naturaleza humana de Cristo”** En inglés, el capítulo se titula: **“The Humanity of Christ”** (Selected Messages, Book 1, p. 244). En este capítulo, Elena de White advierte sobre el peligro de presentar a Cristo como un hombre con tendencias al pecado y exhorta a ser muy cuidadosos al tratar este tema. Referencia: - Mensajes Selectos, tomo 1, capítulo “La naturaleza humana de Cristo”, p. 244. ¿Te gustaría el texto completo del capítulo o de la cita?