M: Ellen didn't say Jesus' human nature was sinless.
R: She said it didn't possess sinful propensities. She couldn't say that about any of us.
M: No, she never once said Jesus' sinful flesh nature was free of sinful propensities.

R: Someone who has a perfect character doesn't sin. The very fact that you lose your hold upon heaven and fall into sin shows that your character is imperfect.
M: Lucifer and a third of the angels sinned. A&E sinned. So, what you said isn't accurate.

R: You may exhibit God's attributes but you do so intermitently, and this shows you have defects of character.
M: Can Jesus empower born-again believers to live without sinning this side of heaven? Please explain.

M: Having defective traits of character isn't the same thing as acting them out in sinful ways.
R: The problem is you act them out. (I'm not speaking of you specifically, but of all Christians)
M: But not while they're abiding in Jesus and partaking of the divine nature. "Whosoever abideth in him sinneth not."

I'm not sure you two agree on at least one point, namely, whether or not born-again believers (who are abiding in Jesus and partaking of the divine nature) experience untainted "righteousness and true holiness" before it passes through corrupt human channels. For some reason I seem to recall Rosangela saying that their "righteousness and true holiness" is initially untainted, and that not until after it passes through corrupt human channels is it tainted with sin.

Rosangela, I'm glad you jumped in when I had to leave for a while. As usual, we are on the same page.

MM, I will pick up where we left off when I get more breathing room.

...So when Sister White says Jesus was tempted it means Jesus wanted to rape, steal, participate in adultry, molest children. ...

The human nature according to Sock Puppet Jesus took on was rancid, full of every foul desire...

Foul desire is SIN.

But each one is tempted when he is drawn away by his own desires [epithumea] and enticed. Then, when desire [epithumea] has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death (James 1:14, 15).

For I would not have known covetousness [epithumia] unless the law had said, "You shall not covet [epithumeo]" (Rom. 7:7).

When the Bible openly condemns many of our distinctive doctrines.

...Like a christ with conditional deity that could have failed to execute the plan of salvation.

You put EGW and the Bible in contradiction, when there is no contradiction at all.

It doesn't.

Failing was a possibility speaking in human terms, but God's omniscience was aware it wouldn't come true. Or do you believe in open omniscience, too?

The Bible is just silent about what would have happened if Christ had sinned, while EGW speaks a little about this subject. Obviously, if Christ couldn't sin, He couldn't really have been tempted, and the Bible is clear that He was tempted.

M: Ellen didn't say Jesus' human nature was sinless.
R: She said it didn't possess sinful propensities. She couldn't say that about any of us.
M: No, she never once said Jesus' sinful flesh nature was free of sinful propensities.
R: She never once uses the expression "sinful flesh nature." She speaks about Christ's "human nature." And if she isn't saying that His human nature was free of sinful propensities, what was she saying, then, in the passage below? "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."

We should have no misgivings in regard to the perfect sinlessness of the human nature of Christ. {FLB 49.2}

The human nature of Christ was like unto ours. And suffering was really more keenly felt by Him, for His spiritual nature was free from every taint of sin. {CTr 268.6}

When we give to His human nature a power that it is not possible for man to have in his conflicts with Satan, we destroy the completeness of His humanity. {OHC 48.2}

He came not to show us what God could do, but what God did do, and what man, [when he is] a partaker of the divine nature, can do. It was the human nature of Christ that endured the temptations in the wilderness, not His divine nature. {14MR 334.1}

In our own strength it is impossible for us to deny the clamors of our fallen nature. Through this channel Satan will bring temptation upon us. . . And by passing over the ground which man must travel, our Lord has prepared the way for us to overcome. {1MCP 145.3}

Though He had no taint of sin upon His character, yet He condescended to connect our fallen human nature with His divinity. By thus taking humanity, He honored humanity. Having taken our fallen nature, he showed what it might become, by accepting the ample provision He has made for it, and by becoming partaker of the divine nature. {3SM 134.2}

The fallen nature of man is like the vine's tendrils grasping the stubble and rubbish. But Christ is represented as coming down from heaven and taking the nature of man, thus making it possible for the human arm of Christ to encircle fallen man, while with His divine arm He reaches to the very throne of God so that He can place man on vantage ground with God. {17MR 27.6}

Christ assumed our fallen nature, and was subject to every temptation to which man is subject. Even in His childhood He was often tempted. Through life He remained unyielding to every inducement to commit sin. {2SAT 235.1}

In their fallen nature people can do the very things God expects them to do through the help provided for them. {CTr 53.4}

His grace alone can enable us to resist and subdue the tendencies of our fallen nature. {CCh 322.8}

Our fallen nature must be purified, ennobled, consecrated by obedience to the truth. {5T 235.3}

To the careless, the indifferent, the unconcerned, those standing on the precipice of ruin, Christ says: Open the door of your heart; give Me entrance, and I will make you a child of God. I will transform your weak, sinful nature into the divine image, giving it beauty and perfection. {TMK 106.3}

The sinful nature is to be kept under the control of the Spirit of God. The transforming grace of Christ will bring the will into harmony with the will of Christ. {GCDB, February 6, 1893 par. 15}

He will sanctify every soul that will receive the gracious gift, and [will] give him power to become a son of God. He takes away the destructive tendencies of the sinful nature and brings the human agency into His service. {18MR 208.2}

R: Someone who has a perfect character doesn't sin. The very fact that you lose your hold upon heaven and fall into sin shows that your character is imperfect.
M: Lucifer and a third of the angels sinned. A&E sinned. So, what you said isn't accurate.
R: It is accurate. For them to sin, it was necessary that first some attributes of their character were perverted.

R: You may exhibit God's attributes but you do so intermitently, and this shows you have defects of character.
M: Can Jesus empower born-again believers to live without sinning this side of heaven? Please explain.
R: Yes, this is possible, but it doesn't happen instantaneously the moment you are born again.

M: Having defective traits of character isn't the same thing as acting them out in sinful ways.
R: The problem is you act them out. (I'm not speaking of you specifically, but of all Christians)
M: But not while they're abiding in Jesus and partaking of the divine nature. "Whosoever abideth in him sinneth not."
R: If you abide in Christ intermitently, this shows your character is defective.

M: I'm not sure you two agree on at least one point, namely, whether or not born-again believers (who are abiding in Jesus and partaking of the divine nature) experience untainted "righteousness and true holiness" before it passes through corrupt human channels. For some reason I seem to recall Rosangela saying that their "righteousness and true holiness" is initially untainted, and that not until after it passes through corrupt human channels is it tainted with sin.

R: I said the righteousness is untainted in its origin (i. e. God), but it becomes tainted by the corrupt human channels. "Jesus bears tenderly with them, not rebuking their selfishness in seeking preference above their brethren. He reads their hearts, He knows the depth of their attachment to Him. Their love is not a mere human affection; though defiled by the earthliness of its human channel, it is an outflowing from the fountain of His own redeeming love. He will not rebuke, but deepen and purify. {DA 548.6}