In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
I 1884 havde Ellen White sit sidste åbne syn. Det blev givet i Portland, Oregon. Hendes første åbne syn blev givet i 1844 i Portland, Maine. Jesus illustrerer altid enden på en ting med begyndelsen på en ting.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
„Det varede ikke længe efter tidens forløb, i 1844, før mit første syn blev givet mig. Jeg besøgte fru Haines i Portland, en kær søster i Kristus, hvis hjerte var knyttet til mit; vi var fem, alle kvinder, som stille knælede ved familiealteret. Mens vi bad, kom Guds kraft over mig, som jeg aldrig før havde følt det.“
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
„Det syntes mig, at jeg var omgivet af lys og steg højere og højere op fra jorden. Jeg vendte mig om for at se efter adventfolket i verden, men kunne ikke finde dem, da en stemme sagde til mig: ‘Se igen, og se lidt højere op.’ Derved løftede jeg mine øjne og så en lige og smal sti, hævet højt over verden. På denne sti vandrede adventfolket mod den stad, som lå ved stiens fjernere ende. De havde et klart lys anbragt bag sig ved stiens begyndelse, hvilket en engel sagde mig var ‘midnatsråbet’. [SE MATTHÆUS 25,6.] Dette lys skinnede langs hele stien og gav lys for deres fødder, så de ikke skulle snuble.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
„Hvis de holdt deres øjne fæstet på Jesus, som var lige foran dem og ledte dem til byen, var de trygge. Men snart blev nogle trætte og sagde, at byen var langt borte, og at de havde ventet at være kommet ind i den før. Da opmuntrede Jesus dem ved at løfte sin herlige højre arm, og fra hans arm udgik et lys, som bølgede hen over adventskaren, og de råbte: ‘Halleluja!’ Andre fornægtede overilet lyset bag dem og sagde, at det ikke var Gud, som havde ført dem så langt ud. Lyset bag dem slukkedes, så deres fødder blev ladt tilbage i fuldstændigt mørke, og de snublede og mistede målet og Jesus af syne og faldt af stien ned i den mørke og ugudelige verden nedenfor.“ Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
I den seksbinds biografi om Ellen White, skrevet af hendes barnebarn Arthur L. White, gengiver han en udtalelse fremsat af John Loughborough ved Generalkonferencens samling i 1893.
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
„Loughborough udtalte ni år senere i en tale ved Generalkonferencens samling: „Jeg har set søster White i syn omkring halvtreds gange. Første gang var for omkring fyrre år siden.... Hendes sidste åbne syn var i 1884 på lejrpladsen i Portland, Oregon.” Ellen White Biography, bind 3, 256.
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
Hun skulle stadig have drømme og syner efter 1884, men de syner, der fandt sted offentligt, ophørte præcis fyrre år efter, at de begyndte, og både begyndelsen og afslutningen på de åbne syner fandt sted i byer ved navn Portland. Den første by lå på USA’s østkyst, den sidste by lå på vestkysten. Nogle vil måske ønske at hævde, at dette forhold ikke betyder andet end menneskeligt sammentræf, og andre vil måske hævde, at hensigten med de åbne syner var blevet opfyldt, så Herren afsluttede dem efter fyrre år.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Den egentlige årsag skyldes den tiltagende ulydighed og oprør mod profetiens gave, som var blevet givet til den milleritiske bevægelse.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
„Efter at jeg var kommet til Oakland, var jeg tynget af en følelse af forholdenes tilstand i Battle Creek, og jeg var svag, magtesløs til at hjælpe jer. Jeg vidste, at vantroens surdej var i virksomhed. De, som tilsidesatte Guds ords klare påbud, tilsidesatte også vidnesbyrdene, som formanede dem til at give agt på dette ord. Under et besøg i Healdsburg sidste vinter var jeg meget i bøn og nedbøjet af angst og sorg. Men Herren trængte på et tidspunkt mørket tilbage, mens jeg var i bøn, og et stort lys fyldte rummet. En Guds engel var ved min side, og det forekom mig, at jeg var i Battle Creek. Jeg var i jeres rådslagninger; jeg hørte ord blive udtalt, jeg så og hørte ting, som jeg, hvis Gud ville, ønskede kunne blive udslettet for evigt af min erindring. Min sjæl var såret så dybt, at jeg ikke vidste, hvad jeg skulle gøre eller sige. Nogle ting kan jeg ikke nævne. Jeg fik befaling om ikke at lade nogen få kendskab til dette, for meget skulle endnu udvikles.“
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
„Jeg fik pålæg om at samle det lys, som var blevet givet mig, og lade dets stråler skinne frem for Guds folk. Dette har jeg gjort i artikler i bladene. I månedsvis stod jeg op klokken tre næsten hver morgen og samlede de forskellige emner, som var blevet nedskrevet, efter at de sidste to vidnesbyrd blev givet mig i Battle Creek. Jeg skrev disse forhold ned og skyndte mig at sende dem til jer; men jeg havde forsømt at tage tilbørligt vare på mig selv, og følgen blev, at jeg bukkede under for byrden; ikke alle mine skrifter blev færdiggjort i tide til at nå frem til jer ved Generalkonferencen.
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
“Igen, mens jeg var i bøn, åbenbarede Herren sig. Jeg var atter i Battle Creek. Jeg var i mange huse og hørte jeres ord omkring jeres borde. Enkelthederne har jeg ikke frihed til nu at meddele. Jeg håber aldrig at blive kaldet til at omtale dem. Jeg havde også adskillige særdeles slående drømme.
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
„Hvilken stemme vil I anerkende som Guds stemme? Hvilken magt har Herren i beredskab til at rette jeres fejl og vise jer jeres vej, sådan som den er? Hvilken magt til at virke i menigheden? Hvis I nægter at tro, før enhver skygge af usikkerhed og enhver mulighed for tvivl er fjernet, vil I aldrig tro. Den tvivl, som kræver fuldkommen kundskab, vil aldrig vige for troen. Tro hviler på bevis, ikke på demonstration. Herren kræver, at vi adlyder pligtens stemme, når der omkring os lyder andre stemmer, som tilskynder os til at følge en modsatte vej. Det kræver alvorlig opmærksomhed fra vor side at skelne den stemme, som taler fra Gud. Vi må modstå og overvinde tilbøjeligheden og adlyde samvittighedens stemme uden forhandling eller kompromis, for at dens tilskyndelser ikke skal ophøre, og vilje og impuls få herredømmet. Herrens ord kommer til os alle, som ikke har modstået Hans Ånd ved at beslutte ikke at høre og adlyde. Denne stemme høres i advarsler, i råd, i irettesættelser. Den er Herrens lysbudskab til sit folk. Hvis vi venter på højere kald eller bedre anledninger, kan lyset blive taget bort, og vi efterlades i mørke.“ Testimonies, bind 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Søster White påpegede, at dersom fortsat oprør mod hendes tjeneste som profetinde blev åbenbaret, kunne “lyset blive trukket tilbage, og” det laodikæiske adventisme ville blive “efterladt i mørke.” I 1915 blev lyset trukket tilbage. Gud var og er fuldt ud i stand til at oprejse en profet eller profetinde, når Han vælger at gøre det. Han oprejste Elisa til at følge Elias, men der blev ikke oprejst nogen levende profet efter 1915, for Herren havde “trukket lyset tilbage.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
Hvad Søster Whites drømme og syner angår, var der tre perioder. Den første periode på fyrre år, hvor syner forekom offentligt, med formål knyttet til at stadfæste gaven i sindet hos dem, der var til stede, når synerne forekom. Dernæst blev der fra 1884 og indtil hendes død i 1915 givet syner og drømme, som stadig var til opbyggelse for Guds folk, men de blev givet i det private. Den tredje periode begyndte i 1915 og tilvejebragte beviset for, at laodikeisk adventisme befandt sig i frafaldets mørke.
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
Det gamle Israel illustrerer det moderne Israel, og i den periode med fuldt udviklet oprør, som repræsenteres ved Eli og hans to sønner, Hofni og Pinehas, var der „intet åbenbart syn“. Årsagen var deres grove ulydighed og oprør. Gud forandrer sig ikke.
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
„Endnu en advarsel skulle gives til Elis hus. Gud kunne ikke meddele sig til ypperstepræsten og hans sønner; deres synder havde, som en tæt sky, udelukket nærværet af hans Helligånd. Men midt i det onde forblev barnet Samuel tro mod Himlen, og budskabet om fordømmelse over Elis hus var Samuels kaldelse som den Højestes profet.“
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
»Herrens ord var sjældent i de dage; der var intet åbenbart syn. Og det skete på den tid, da Eli lå på sit sted, og hans øjne begyndte at blive matte, så han ikke kunne se; og før Guds lampe gik ud i Herrens tempel, hvor Guds ark var, og Samuel havde lagt sig til at sove, da kaldte Herren på Samuel.« Da barnet antog, at stemmen var Elis, skyndte det sig hen til præstens leje og sagde: »Her er jeg; for du kaldte på mig.« Svaret lød: »Jeg kaldte ikke, min søn; læg dig igen.« Tre gange blev Samuel kaldt, og tre gange svarede han på samme måde. Da blev Eli overbevist om, at det hemmelighedsfulde kald var Guds røst. Herren havde gået forbi sin udvalgte tjener, den gråhårede mand, for at tale fortroligt med et barn. Dette var i sig selv en bitter, men fortjent irettesættelse til Eli og hans hus.« Patriarchs and Prophets, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
I frafaldet i Elis hus var der intet åbent syn, for Herrens ord var „sjældent“ i de dage. Det hebraiske ord, der oversættes med „sjældent“, betyder „sjældent“. Fra 1844 indtil 1884 var der „åbne syner“, givet til den laodikæiske adventisme. Den blev først etableret i den filadelfiske milleritiske bevægelses historie, og i 1856 begyndte den at identificere, at den filadelfiske bevægelse var gået over i den laodikæiske bevægelse, men de åbne syner fortsatte, for Gud er langmodig og barmhjertig.
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
Så begyndte der i 1863 et oprør imod de grundlæggende sandheder, men de „åbne syner“ fortsatte indtil 1884. Derpå indtraf en forandring. I Ezekiels ottende kapitel fremstilles de fire vederstyggeligheder som tiltagende i karakter. 1884 repræsenterer den nærmeste afslutning på den første generation og begyndelsen på den anden generation. Adventhistorien dokumenterer, at der i 1881, og dernæst igen i 1882, indtraf to betydelige tiltag i oprøret.
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
I 1881 skrev Generalkonferensens præsident (George Butler) og lod offentliggøre en række artikler i Review and Herald, hvori han hævdede, at visse dele af Bibelen var mere inspirerede end andre dele, og ved afslutningen af sine artikler identificerede han faktisk nogle dele af Bibelen, som ikke var inspirerede. I forlængelse heraf begyndte Uriah Smith i 1882, en leder af forlagsarbejdet og på det tidspunkt også leder af uddannelsesarbejdet, at undervise i, at når Søster White blev vist fremtidige forudsigelser eller fortidig hellig historie, var hendes ord inspirerede, men han hævdede, at når hun påpegede kirkemedlemmers personlige fejl, var det blot hendes menneskelige mening.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
I 1881 blev der af Satan ført et åbent angreb mod autoriteten i King James Bibelen gennem kirkens præsident, og dernæst førte lederen af undervisnings- og forlagsarbejdet i det følgende år et lignende angreb mod autoriteten i Profetiens Ånd. Fra 1884 lyder vidnesbyrdet, at der i de dage ikke var noget åbent syn. Fra 1863 til 1881 var oprøret blevet optrappet til også at omfatte Bibelen og Profetiens Ånd og repræsenterede ikke længere blot en forkastelse af grundvoldene.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
De fire vederstyggeligheder, som fremstilles i Ezekiels ottende kapitel, udføres af de gamle mænd, hvilket repræsenterer Jerusalems lederskab, der begyndte som en lovmæssig kirkelig enhed som laodikeisk adventisme i 1863. På dette tidspunkt blev der offentliggjort en artikel i Review and Herald, som nogle historikere tilskriver James White, skønt dokumentationen for artiklen i virkeligheden snarere peger på Uriah Smith som den egentlige forfatter. Hvorom alting er, blev forbandelsen mod genopbygningen af Jeriko tydeligt opfyldt ved James White, og Uriah Smith var den person, som fremstillede det falske 1863-diagram. I 1881 indsatte Generalkonferencens præsident artikler i Review and Herald, som argumenterede imod Bibelens fulde autoritet, og året efter begyndte Uriah Smith et angreb mod Profetiens Ånds autoritet.
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
De gamle mænd, som skulle have været vogterne, gik forrest i et åbent angreb, der begyndte med et angreb på de grundlæggende sandheder, fremstillet i Millers drøm og anskueliggjort på Habakkuks to tavler. Derfra begyndte de at angribe Bibelens to vidner og Profetiens Ånd. I den samme tidsperiode (begyndelsen af 1880’erne) begyndte sundhedsarbejdets leder, John H. Kellogg, at indføre panteismens spiritualisme blandt kirkens ledelse. I 1881 blev James White lagt til hvile, og søster White befandt sig midt i et tiltagende oprør fra ledelsen inden for kirkens uddannelsesmæssige, sundhedsmæssige og politiske struktur.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
Det budskab, der var kommet i 1856, som var det øgede lys om de „syv tider“ og også budskabet til Laodikea, var blevet forkastet, og Herren havde til hensigt at gentage netop dette budskab ved Generalkonferencen i Minneapolis i 1888 gennem det budskab, som blev fremført af ældsterne Jones og Waggoner. Deres budskab var ikke et nyt budskab, og da de, som modsatte sig deres budskab, blev tiltalt af søster White, identificerede hun, at oprørerne mente, at deres modstand mod Jones’ og Waggoners budskab udgjorde deres ansvar for at forsvare de gamle landemærker, som også er de gamle grundvolde. Deres oprør åbenbarede, at de i 1888 ikke længere forstod, hvad grundvoldene var, nemlig at de grundlæggende sandheder repræsenterer Kristi retfærdighed. I sammenhæng med landemærkerne og William Millers regler udtalte hun:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Vi bør selv vide, hvad der udgør kristendommen, hvad sandhed er, hvad den tro er, som vi har modtaget, hvad Bibelens regler er — de regler, der er givet os fra den højeste myndighed. Der er mange, som tror uden en grund, hvorpå de kan bygge deres tro, uden tilstrækkeligt bevis for sagens sandhed. Hvis en tanke fremsættes, som stemmer overens med deres egne forudfattede meninger, er de straks rede til at tage imod den. De ræsonnerer ikke fra årsag til virkning; deres tro har intet ægte grundlag, og i prøvelsens time vil de erfare, at de har bygget på sand.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
„Den, der hviler tilfreds i sin egen nuværende ufuldkomne kundskab om Skrifterne og tænker, at dette er tilstrækkeligt til hans frelse, hviler i en skæbnesvanger vildfarelse. Der er mange, som ikke er fuldt udrustede med skriftmæssige argumenter, så de er i stand til at skelne vildfarelse og fordømme al den tradition og overtro, som er blevet udgivet for sandhed. Satan har indført sine egne forestillinger i tilbedelsen af Gud, for at han kunne fordærve enkeltheden i Kristi evangelium. Et stort antal, som bekender at tro den nærværende sandhed, ved ikke, hvad der udgør den tro, som én gang for alle blev overgivet til de hellige — Kristus i jer, herlighedens håb. De mener, at de forsvarer de gamle landemærker, men de er lunkne og ligegyldige. De ved ikke, hvad det vil sige at indvæve i deres erfaring og eje kærlighedens og troens virkelige kraft. De er ikke flittige bibelgranskere, men dovne og uopmærksomme. Når der opstår meningsforskelle om Skriftens steder, falder disse, som ikke har studeret målbevidst og ikke er afklarede om, hvad de tror, fra sandheden. Vi burde indprente alle nødvendigheden af omhyggeligt at ransage den guddommelige sandhed, for at de må vide, at de virkelig ved, hvad sandhed er. Nogle gør krav på megen kundskab og føler sig tilfredse med deres tilstand, når de ikke har større nidkærhed for værket, ikke mere brændende kærlighed til Gud og til de sjæle, for hvem Kristus døde, end hvis de aldrig havde kendt Gud. De læser ikke Bibelen [for] at tilegne sig marven og fedmen til deres egne sjæle. De føler ikke, at det er Guds røst, der taler til dem. Men hvis vi vil forstå frelsens vej, hvis vi vil se strålerne fra retfærdighedens Sol, må vi studere Skrifterne med et formål, for Bibelens løfter og profetier kaster klare herlighedsstråler over den guddommelige genløsningsplan, hvilke store sandheder ikke forstås klart.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Denne udtalelse er hentet fra hendes vidnesbyrd i perioden omkring 1888, og hun påviser, at oprørerne bygger et fundament på sand, skønt de ikke ved det. Hun siger: »Et stort antal, som gør krav på at tro den nærværende sandhed, ved ikke, hvad der udgør den tro, som én gang blev overgivet til de hellige—Kristus i jer, herlighedens håb. De mener, at de forsvarer de gamle landemærker, men de er lunkne og ligegyldige.« Hun identificerer dem som stadig værende i den laodikeiske tilstand, for de er »lunkne«. Og hun identificerer »den tro, som én gang blev overgivet til de hellige—Kristus i jer, herlighedens håb.« Kristus er evighedens Klippe, og som evighedens Klippe repræsenterer Han juvelerne i Millers drøm.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
”Advarslen er kommet: Intet må få lov til at trænge ind, som vil forstyrre troens grundvold, hvorpå vi har bygget lige siden budskabet kom i 1842, 1843 og 1844. Jeg var med i dette budskab, og lige siden har jeg stået frem for verden, tro mod det lys, Gud har givet os. Vi agter ikke at flytte vore fødder fra den platform, hvorpå de blev sat, idet vi dag for dag søgte Herren med inderlig bøn og søgte efter lys. Tror I, at jeg kunne opgive det lys, som Gud har givet mig? Det skal være som Evighedens Klippe. Det har ledt mig lige siden det blev givet.” Review and Herald, 14. april 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Hun identificerer en vigtig virkelighed vedrørende oprørerne, som var Ezekiels gamle mænd, når hun siger: „De ræsonnerer ikke fra årsag til virkning.“ De ugudelige kan ikke eller vil ikke ræsonnere fra årsag til virkning. Virkningen af Generalkonferencens samling i 1888 var så oprørsk, at søster White besluttede at rejse, men hendes englelige vejleder påbød hende, at hun måtte blive og nedskrive den parallelle historie om Koras, Datans og Abirams oprør. De gamle mænds oprør var virkningen, og årsagen var forkastelsen af det laodikeiske budskab, som kom med det forøgede lys om „de syv tider“ i 1856, og som derpå eskalerede til oprøret imod grundvoldene i 1863, hvilket siden førte til angrebet først på Bibelen og dernæst på Profetiens Ånd, sammen med indførelsen af Kelloggs spiritualisme.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Naturligvis har oldtidens mænds historieskrivere gennem historien dækket de sandheder, der er forbundet med oprøret, til med affald, traditioner, skikke og fablernes retter; for de, der deltager i den slags oprør, forsøger altid at skjule beviserne.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
Ve dem, som søger dybt at skjule deres råd for Herren, og deres gerninger er i mørket, og de siger: Hvem ser os? og hvem kender os? Esajas 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
De mænd, som Esajas henvender sig til i verset, er dem, han identificerer som „de spottere, som hersker over dette folk i Jerusalem“, og er de samme oldtidens mænd, som skulle være folkets vogtere i Ezekiels ottende kapitel. I Ezekiels vidnesbyrd svarer de ved den anden vederstyggelighed, som markerer adventismens anden generation, på de spørgsmål, som Esajas’ spottere stiller, „for de siger: Herren ser os ikke; Herren har forladt jorden“ (Ezekiel 8:12).
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
Der udtales et „ve“ over de historieforfalskere, som forsøger at tilsløre sandheden om det oprør, der førte til og fandt sted i 1888.
We will continue this study in the next article.
Vi vil fortsætte denne undersøgelse i den næste artikel.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
„Jeg må tale til jer med henvisning til møderne i Minneapolis. På et tidspunkt besluttede jeg at forlade mødet, fordi jeg så og følte den stærke modstandens ånd, som rådede. Jeg kunne ikke et øjeblik anerkende den ånd, som virkede med en beherskende magt over broder Morrison og broder Nicola. Jeg kan ikke et øjeblik være i tvivl om, hvilken slags ånd I var af. Det var bestemt ikke Guds Ånd, og for at I ikke skal fortsætte i dette bedrag, skriver jeg nu til jer.״
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
"Natten efter at jeg havde besluttet ikke at blive længere i Minneapolis, i en drøm eller et syn om natten — jeg kan ikke med sikkerhed sige hvilket — bragte en person af høj, myndig fremtræden mig et budskab og åbenbarede for mig, at det var Guds vilje, at jeg skulle stå på min pligtpost, og at Gud selv ville være min hjælper og opretholde mig til at tale de ord, Han ville give mig. Han sagde: 'Til dette værk har Herren oprejst dig. Hans evige arme er under dig. Fra dette møde vil der blive truffet beslutninger til liv eller til død; ikke at nogen behøver at gå fortabt, men åndelig stolthed og selvtillid vil lukke døren, så Jesus og Hans Helligånds kraft ikke skal blive lukket ind. De skal få endnu en anledning til at blive befriet fra vildfarelse og til at omvende sig, bekende deres synder og komme til Kristus og blive omvendt, for at Han skal helbrede dem.'"
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
„Han sagde: ‚Følg mig.‘ Jeg fulgte min vejleder, og han førte mig til de forskellige huse, hvor brødre havde deres hjem, og han sagde: ‚Hør de ord, som her bliver talt, for de er skrevet i optegnelsernes bog, og disse ord vil have en fordømmende kraft over alle, som tager del i dette værk på en måde, der ikke er efter visdommens ånd ovenfra, men efter den ånd, som ikke kommer ned ovenfra, men er nedenfra.‘“
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
„Jeg lyttede til ord, der blev udtalt, og som burde få enhver af dem, der udtalte dem, til at skamme sig. Sarkastiske bemærkninger blev sendt fra den ene til den anden, idet de hånede deres brødre A. T. Jones, E. J. Waggoner og Willie C. White samt mig selv. Min stilling og mit arbejde blev frit kommenteret af dem, som burde have været optaget af det arbejde at ydmyge deres sjæle for Gud og bringe deres egne hjerter i orden. Der syntes at være en besnærende tiltrækning ved at gruble over indbildte uretfærdigheder og over fantasifulde forestillinger om deres brødre og deres arbejde, som ikke havde noget grundlag i sandheden, og ved at tvivle og tale og skrive bitre ting som følge af skepsis og spørgsmål og vantro.“
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
„Sagde min vejleder: ‚Dette står skrevet i bøgerne imod Jesus Kristus. Denne ånd kan ikke være i samklang med Kristi Ånd, sandhedens Ånd. De er berusede af modstandens ånd og ved ikke, lige så lidt som drankeren, hvilken ånd der behersker deres ord eller deres handlinger. Denne synd er i særlig grad en forargelse for Gud. Denne ånd ligner ikke Sandhedens og retfærdighedens Ånd mere, end den ånd, der drev jøderne til at danne et forbund for at tvivle, for at kritisere og for at blive spioner over for Kristus, verdens Forløser.‘“
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
„Min vejleder sagde til mig, at der havde været et vidne til den Kristusløse tale, den pøbelske tale, som gav udtryk for den ånd, der tilskyndede ordene. Da de gik ind i deres værelser, fulgte onde engle med dem, fordi de lukkede døren for Kristi Ånd og ikke ville lytte til Hans røst. Der var ingen sjælens ydmygelse for Gud. Bønnens røst blev sjældent hørt, men kritik og overdrevne udsagn og antagelser og gisninger og misundelse og jalousi og ond mistanke og falske anklager var almindelige. Havde deres øjne været åbnet, ville de have set det, som ville have forskrækket dem, de onde engles jubel. Og de ville også have set en Vogter, som havde hørt hvert ord og optegnet disse ord i himmelens bøger.
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
„Jeg blev derpå underrettet om, at det på dette tidspunkt ville være nytteløst at træffe nogen afgørelse vedrørende standpunkter i lærespørgsmål, med hensyn til hvad der er sandhed, eller at forvente nogen ånd af upartisk undersøgelse, fordi der var dannet en sammenslutning for ikke at tillade nogen ændring i forestillinger om noget punkt eller nogen stilling, som de havde antaget, lige så lidt som jøderne gjorde. Meget blev sagt til mig af min Vejleder, som jeg ikke har frihed til at skrive. Jeg fandt mig selv siddende oppe i sengen i en ånd af sorg og nød, og tillige med en ånd af fast beslutning om at blive stående på min pligtpost til mødet var afsluttet og derpå vente på den retledning fra Guds Ånd, som skulle sige mig, hvordan jeg skulle handle, og hvilken vej jeg skulle følge.“ The 1888 Materials, 277, 278.