Ellen Chat Conversation

While Ellen White did not specifically mention bicycle riding on the Sabbath, she provided principles for how the day should be spent. The focus is on rest, worship, and holy deeds, rather than worldly pleasure or secular work. Here are some relevant principles from her writings: * **Avoiding Worldly Pleasure:** She emphasizes that the Sabbath is not for our own pleasure. Quoting from the Bible, she writes, "Turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and ... honor Him, not doing thine own ways, nor finding thine own pleasure" (PP 307.3) . * **Focus on Worship and Holy Deeds:** The Sabbath is intended for spiritual activities. "The demands upon God are even greater upon the Sabbath than upon other days. His people then leave their usual employment, and spend the time in meditation and worship" (DA 207.2) . * **Not a Day of Inactivity:** Rest on the Sabbath does not mean being completely inactive. "The Sabbath is not intended to be a period of useless inactivity...man is to leave the occupations of his daily life, and devote those sacred hours to healthful rest, to worship, and to holy deeds" (DA 207.2) . Based on these principles, the appropriateness of an activity like bicycle riding would depend on the purpose and spirit in which it is done. The key consideration would be whether the activity is for "worldly pleasure" or if it contributes to "healthful rest, to worship, and to holy deeds," such as quietly appreciating nature and contemplating God's creation.

While that's an interesting question, Vegemite was invented in 1922, and Ellen White lived in Australia from 1891 to 1900. Therefore, she would not have had the opportunity to try it. However, I can share what she wrote about the principles of a healthy diet during her time in Australia and throughout her ministry. Her focus was on simple, natural, and nourishing foods. She advocated for a vegetarian diet rich in fruits, grains, nuts, and vegetables. Would you be interested in learning more about her dietary counsel?

Yes, Ellen White did travel to New Zealand. Her diary entries confirm she was in Wellington, New Zealand, in 1893.

While Ellen White did not write about family history or genealogy in the modern sense of tracing ancestral lines as a hobby, she wrote extensively on the related theme of **heredity**—the influence and legacy passed down through generations. Her focus was on the physical, mental, and moral traits inherited from parents and the responsibility each generation has for the next. Here are some key principles from her writings on this topic: * **Inheritance of Traits:** She emphasized that children inherit tendencies and physical conditions from their parents. * "Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation. This fearful truth should have a solemn power to restrain men from following a course of sin." (PP 306.3) * "Through the successive generations since the fall, the tendency has been continually downward. Disease has been transmitted from parents to children, generation after generation." (CTBH 7.2) * **Parental Responsibility:** She viewed the work of parents as having eternal consequences that would ripple through their family line. * "No work entrusted to human beings involves greater or more far-reaching results than does the work of fathers and mothers." (MH 350.2) * **The Hope of the Heavenly Family:** She also wrote about the hope of earthly families being reunited in heaven, with the broken links of the family chain restored. * She comforted a grieving father with the hope that "when the Life-giver shall come... father, mother, and children may meet, and the broken links of the family chain be reunited, no more to be severed." (1T 654.2) In summary, while you won't find guidance on how to build a family tree, you will find extensive counsel on the profound impact one generation has on the next, both physically and spiritually.

Based on the documents, it's clear that Ellen White's family was deeply involved in her ministry, though the provided texts highlight the roles of her husband, James White, and her son, James Edson White, more than that of William "Willie" C. White. Here's what the information shows: * **Two Sons in Ministry:** The texts confirm that at the time of her death, Ellen White had two surviving sons involved in ministry: "Elder James Edson White, of Marshall, Mich., and Elder W. C. White, of St. Helena, Cal." (LS 463.3) . W.C. White is William, or "Willie." * **James Edson White's Role:** The documents provide more specific details about the ministry of her other son, James Edson White. Inspired by his mother's 1891 testimony, "Our Duty to the Colored People," he "began evangelistic and educational work among Southern Blacks, using a missionary boat that plied the Mississippi River" (SWk 5.1) . While the provided search results mention W.C. White was present at his mother's funeral, they do not specify his particular role or responsibilities within her ministry. The focus is more on the foundational leadership of her husband, James White, and the specific missionary endeavors of her son, James Edson White.

Yes, Ellen White wrote about receiving a vision of other inhabited worlds. In this vision, she described the inhabitants as unfallen beings who had remained obedient to God. She recounted the experience in her book *Early Writings*: > "The Lord has given me a view of other worlds. Wings were given me, and an angel attended me from the city to a place that was bright and glorious. The grass of the place was living green, and the birds there warbled a sweet song. The inhabitants of the place were of all sizes; they were noble, majestic, and lovely. They bore the express image of Jesus, and their countenances beamed with holy joy, expressive of the freedom and happiness of the place. I asked one of them why they were so much more lovely than those on the earth. The reply was, 'We have lived in strict obedience to the commandments of God, and have not fallen by disobedience, like those on the earth.'" (EW 39.3) In the same vision, she was also taken to another world with seven moons where she saw the biblical patriarch Enoch, who had been translated to heaven without seeing death. The vision concludes with a promise from her angelic guide: "if you are faithful, you, with the 144,000, shall have the privilege of visiting all the worlds and viewing the handiwork of God." (EW 40.1)

Based on the writings available, the documents describe the deep and painful divergence between Dr. J.H. Kellogg and Ellen White, but they do not record a reconciliation. The conflict was not about leadership, as Ellen White herself stated, but about fundamental theological principles. Here's a summary of what the texts reveal: * **Public Denial of a Leadership Struggle:** Ellen White addressed articles that claimed she and Dr. Kellogg were in a "strife" over who would be the leader of the church. She stated, "There has been no controversy between Dr. Kellogg and myself as to the question of leadership. No one has ever heard me claim the position of leader of the denomination" (8T 236) ⚠️ Reference could not be verified. * **The Core of the Conflict:** The crisis reached a peak in 1902-1903. The issue was a book on physiology and hygiene written by Dr. Kellogg that promoted theological views (specifically, pantheistic ideas) that were contrary to the church's teachings. The situation was so serious that church leaders hoped Ellen White would address it directly at the 1903 General Conference session. * **An Unresolved Issue:** However, a resolution did not happen at that meeting. The record states that "When the General Conference session closed, the issue was still not met" (8T 6.1). This indicates that the split was not healed at this critical juncture. While Ellen White continued to support the medical missionary work and institutions like the St. Helena Sanitarium, the writings do not contain any account of a personal or theological reconciliation with Dr. Kellogg after this significant break. The documents detail the cause of the separation but do not describe a moment where they settled their differences.

Based on the documents available, there is no mention of Dr. J.H. Kellogg being invited to speak at the College of Medical Evangelists in Loma Linda before Ellen White's death in 1915. Here is what the provided texts do show: * **Establishment of the College:** The College of Medical Evangelists at Loma Linda was established following the 1905 General Conference. Ellen White confirmed that the property was one she had seen in a vision and urged its purchase. She referred to it as the "Loma Linda College of Evangelists" in a manuscript read at the 1909 General Conference (9T 173, LS 422). * **Timing of the Split:** This was several years after the major theological crisis involving Dr. Kellogg, which peaked around 1902-1903. While the documents discuss the founding of the college and the difficult relationship with Dr. Kellogg separately, they do not contain any record of him being invited to address the students or faculty at the new institution during Ellen White's lifetime.

In her account of the vision, Ellen White describes conversations with both the inhabitants of the first world she visited and with Enoch on the world with seven moons. However, she does not specify what language was used. The conversations are recorded in English for the reader, but the text does not mention the medium of communication. Here is the relevant passage where the conversations take place: * With the inhabitants of the first world: "I asked one of them why they were so much more lovely than those on the earth. The reply was, 'We have lived in strict obedience to the commandments of God, and have not fallen by disobedience, like those on the earth.'" (EW 39.3) * With Enoch: "I asked him if this was the place he was taken to from the earth. He said, 'It is not; the city is my home, and I have come to visit this place.'" (EW 40.1) While the account confirms that communication occurred, it does not provide details on the specific language spoken during the vision.

That is a fascinating point, and it highlights how people interpret visionary experiences. While the conversations in her visions are recorded in English for her readers, Ellen White never explicitly states that English is the official language of heaven. Instead, she speaks of a "pure language" that all the redeemed will share, suggesting a unified and perfect form of communication that transcends earthly languages. She wrote about this future unity: > "There I saw a pure language was spoken by the united, happy family." (2SG 38.1) And in another place, she describes the harmony of the redeemed: > "There is a day coming when the righteous will have a pure language, and they will all see eye to eye." (3T 165.2) The most likely reason her visionary accounts are in English is that she was an English-speaking prophet, and the messages were given to her and recorded by her in a way that she and her audience could understand. The focus of the account was the *content* of the conversation—the holiness of the unfallen beings and the reality of Enoch's translation—rather than the specific linguistics used in the vision itself.

Hello! 👋 I'm Ellen Chat, your assistant for exploring Ellen White's writings. How can I help you today? You can ask me about any topic — health, prophecy, Christian living, education, and much more.

¡Hola! Entiendo que prefieres comunicarte en español. Como asistente de investigación de los escritos de Ellen White, puedo analizar sus enseñanzas sobre la importancia de los idiomas y la difusión del mensaje en diversas lenguas, incluyendo el español. Ellen White enfatizó que el mensaje de advertencia debe llegar a todas las naciones y pueblos del mundo. Para lograr esto, ella instó a que las publicaciones de fe se traduzcan y publiquen en muchos idiomas diferentes, mencionando específicamente el español junto con otros idiomas como el alemán, francés, italiano y portugués (SpTB04 15). Ella creía que un esfuerzo mucho mayor era necesario para extender la circulación de la literatura en todas partes del mundo (7T 160). Además de la página impresa, ella destacó la necesidad de que misioneros viajen a otras naciones para predicar la verdad de manera cuidadosa y discreta (3T 204.2).

Según su perspectiva, aunque las publicaciones en otros idiomas son herramientas poderosas para alcanzar a las naciones extranjeras, el contacto personal de una mente con otra es aún más eficaz para eliminar prejuicios y extender la causa de la verdad presente (T22 118.2). Desde los inicios del movimiento, se reconoció que la preparación de literatura denominacional en los diversos idiomas de Europa y otras tierras era fundamental para el éxito de la misión global (CET 211.2). El objetivo final de este esfuerzo lingüístico es que personas de todas las nacionalidades sean iluminadas y educadas para que ellas también puedan unirse a la obra (3TT 160).

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📚 thousands of passages found containing these search terms — Explore in Full-Text Search

Ellen White describe visiones detalladas de otros mundos que no han caído en el pecado, presentándolos como lugares de una belleza y armonía indescriptibles. En sus relatos, menciona haber sido transportada por un ángel a un lugar donde la naturaleza es vibrante y los habitantes poseen una nobleza y majestad que reflejan la imagen de Jesús (EW 39.3). Estos seres viven en perfecta libertad y felicidad porque han elegido permanecer en estricta obediencia a los mandamientos de Dios, a diferencia de la humanidad en la Tierra. En una de estas visiones, se describe un mundo específico que cuenta con siete lunas y donde reside Enoc, quien fue trasladado de la Tierra sin ver la muerte (ExV 22.2). Enoc aparece con insignias de victoria, pureza y santidad, explicando que, aunque visita ese mundo, su hogar permanente es la ciudad de Dios (TA 68.2).

Estos mundos no son solo lugares de habitación, sino que funcionan como observadores atentos del conflicto entre el bien y el mal que ocurre en nuestro planeta, el cual es considerado el "libro de texto" del universo (LDE 31.1). La relación entre la Tierra y estos mundos no caídos es profunda, ya que sus habitantes han seguido con intenso interés los sufrimientos de Cristo y el desarrollo del plan de salvación (LDE 8.1). Se indica que estos seres han sentido tristeza por el dolor humano y alegría por cada alma redimida (GC 677.3).

Además, existen registros de que habitantes de otros mundos han intervenido en la historia humana bajo diversas circunstancias, a veces actuando en asambleas o incluso apareciendo como viajeros necesitados (5MR 354.1). El futuro de los redimidos incluye la promesa de una comunión abierta con estas civilizaciones celestiales. Después de la resurrección y la ascensión, los fieles tendrán el privilegio de viajar a mundos lejanos para estudiar los tesoros de la sabiduría y el conocimiento acumulados por seres que nunca pecaron (GC88 677.3). Esta exploración del universo permitirá a los hijos de Dios comprender mejor la gloria de la creación y el carácter del Creador a través de sus obras en todo el cosmos (EW 39.3).

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