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.
An 1884, Ellen White te resevwa dènye vizyon ouvè li. Li te bay nan Portland, Oregon. Premye vizyon ouvè li te bay an 1844, nan Portland, Maine. Jezi toujou ilistre fen yon bagay avèk kòmansman yon bagay.
“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.
“Pa t pran anpil tan apre pasaj tan an, an 1844, yo te ban m premye vizyon mwen an. Mwen t ap vizite Madanm Haines nan Portland, yon chè sè nan Kris, kè li te ini ak pa m; nou te senk, tout se fanm, nou t ap mete ajenou an silans devan lotèl fanmi an. Pandan nou t ap priye, pouvwa Bondye te desann sou mwen jan mwen pa t janm santi sa anvan.”
“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.
“Mwen te sanble antoure ak limyè, epi m t ap monte pi wo toujou, pi wo toujou soti sou tè a. Mwen vire pou m gade kote pèp adven an te ye nan mond lan, men mwen pa t kapab jwenn yo, lè sa a yon vwa di m, ‘Gade ankò, epi gade yon ti jan pi wo.’ Lè sa a, mwen leve je m, epi mwen wè yon chemen dwat e etwat, ki te leve byen wo anlè mond lan. Sou chemen sa a, pèp adven an t ap vwayaje pou ale nan vil la ki te nan pwent ki pi lwen chemen an. Yo te gen yon limyè klere ki te plase dèyè yo nan kòmansman chemen an, epi yon zanj te di m se te ‘rèl minwi a.’ [GADE MATYE 25:6.] Limyè sa a te klere sou tout longè chemen an, epi li te bay limyè pou pye yo, pou yo pa bite.
“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.
“Si yo te kenbe je yo fikse sou Jezi, ki te jis devan yo, ap mennen yo nan vil la, yo te an sekirite. Men, pa t pran anpil tan anvan kèk ladan yo te bouke, epi yo te di vil la te byen lwen, e yo te espere yo ta deja antre ladan l. Lè sa a, Jezi te konn ankouraje yo lè Li leve bra dwat Li ki gen glwa a, epi soti nan bra Li te vini yon limyè ki t ap balanse anlè gwoup adventis la, epi yo te rele: ‘Alleluia!’ Gen lòt ki, avèk temerite, te nye limyè ki te dèyè yo a, epi yo te di se pa Bondye ki te mennen yo soti rive jis la. Limyè ki te dèyè yo a te etenn, sa ki te kite pye yo nan yon fènwa pafè, epi yo te bite, yo te pèdi mak la ak Jezi nan je yo, epi yo te tonbe soti sou chemen an desann nan mond tenèb ak mechan ki anba a.” 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.
Nan biyografi Ellen White ki an sis volim, pitit pitit gason li a, Arthur L. White, te ekri, li rapòte yon deklarasyon John Loughborough te bay nan sesyon Konferans Jeneral 1893 la.
“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, pandan l t ap bay yon mesaj nan sesyon Konferans Jeneral la nèf ane apre sa, te deklare: “Mwen wè Sè White nan vizyon anviwon senkant fwa. Premye fwa a te rive anviwon karant ane anvan sa.... Dènye vizyon piblik li te resevwa a te an 1884, sou teren kan an nan Portland, Oregon.” Ellen White Biography, volume 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.
Li te dwe kontinye gen rèv ak vizyon apre 1884, men vizyon ki te fèt an piblik yo te fini egzakteman karant ane apre yo te kòmanse, epi kòmansman ak fen vizyon ouvè yo toude te fèt nan vil ki te rele Portland. Premye vil la te sou kòt lès Etazini; dènye vil la te sou kòt lwès la. Gen moun ki ta ka vle plede ke reyalite sa a pa vle di anyen plis pase yon senp kowensidans imen, e lòt moun ta ka plede ke objektif vizyon ouvè yo te deja akonpli, konsa Seyè a te mete fen nan yo apre karant ane.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Vrè rezon an se akoz dezobeyisans ak rebelyon k ap ogmante kont don pwofesi ki te bay mouvman Millerit la.
“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.
“Apre m te rive nan Oakland, mwen te chaje ak yon gwo sans sou kondisyon sa k ap fèt nan Battle Creek, epi mwen menm, fèb, san pouvwa pou m ede nou. Mwen te konnen ledven enkredilite a t ap travay. Moun ki te neglije enjonksyon klè Pawòl Bondye a, se menm moun ki t ap neglije temwayaj yo ki t ap ankouraje yo pou yo pran prekosyon ak Pawòl sa a. Pandan m t ap vizite Healdsburg sezon fredi pase a, mwen te anpil nan lapriyè, chaje ak enkyetid ak lapenn. Men, yon lè, pandan m te nan lapriyè, Senyè a te retire fènwa a, epi yon gwo limyè te ranpli chanm nan. Yon zanj Bondye te bò kote m, epi li te sanble mwen te nan Battle Creek. Mwen te nan konsèy nou yo; mwen te tande pawòl yo t ap pwononse, mwen te wè epi mwen te tande bagay ki, si Bondye te vle, mwen ta swete yo ta ka efase pou tout tan nan memwa mwen. Nanm mwen te tèlman blese, mwen pa t konnen ki sa pou m fè ni ki sa pou m di. Gen kèk bagay mwen pa kapab mansyone. Yo te ban m lòd pou m pa fè pèsonn konnen sa konsènan sa, paske anpil bagay te gen pou yo devlope ankò.
“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.
“Mwen te resevwa lòd pou m rasanble limyè yo te ban m nan epi kite reyon li yo klere devan pèp Bondye a. Se sa m ap fè nan atik ki parèt nan jounal yo. Pandan plizyè mwa, prèske chak maten, mwen te leve a twa è pou m rasanble divès pwen mwen te ekri apre de dènye temwayaj yo te ban m nan Battle Creek. Mwen te mete bagay sa yo alekri epi mwen te prese voye yo ba nou; men mwen te neglije pran swen tèt mwen jan sa te dwe fèt, e kòm rezilta, mwen te tonbe anba chay la; ekriti mwen yo pa t fin nèt pou yo te rive jwenn nou nan Konferans Jeneral la.”
“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.
“Ankò, pandan m te nan lapriyè, Senyè a te revele tèt Li. Mwen te yon lòt fwa ankò nan Battle Creek. Mwen te nan anpil kay e mwen te tande pawòl nou yo bò tab nou yo. Detay yo, mwen pa gen okenn pèmisyon kounye a pou m rakonte yo. Mwen espere yo pa janm rele m pou m mansyone yo. Mwen te gen tou plizyè rèv ki te pi frapan anpil.”
“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.
“Ki vwa n’a rekonèt kòm vwa Bondye? Ki pouvwa Senyè a kenbe an rezèv pou korije erè nou yo epi montre nou chemen nou jan li ye a? Ki pouvwa pou aji nan legliz la? Si nou refize kwè jiskaske tout lonbraj ensètitid ak tout posiblite dout disparèt, nou p ap janm kwè. Dout ki egzije konesans pafè pap janm sede devan lafwa. Lafwa repoze sou prèv, pa sou demonstrasyon. Senyè a mande nou obeyi vwa devwa a, lè gen lòt vwa toutotou nou k ap pouse nou suiv yon chemen opoze. Sa mande yon atansyon serye bò kote nou pou nou distenge vwa ki pale soti nan Bondye a. Nou dwe reziste epi venk tandans natirèl nou yo, epi obeyi vwa konsyans san negosyasyon ni konpwomi, pou pa rive kote enpresyon li yo sispann, epi volonte ak enpilsyon pran kontwòl. Pawòl Senyè a vin jwenn nou tout ki pa t reziste Lespri Li a lè nou te deside pou nou pa tande ni obeyi. Vwa sa a tande nan avètisman, nan konsèy, nan repwòch. Li se mesaj limyè Senyè a pou pèp Li a. Si nou tann apèl ki pi fò oswa pi bon opòtinite, limyè a ka retire, epi nou ka rete nan fènwa.” Testimonies, volim 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.”
Sè White te idantifye ke si rebelyon ki t ap kontinye kont ministè li kòm pwofètès la te manifeste, lè sa a “limyè a ka retire, e” Advantis Laodise a t ap “rete nan fènwa.” An 1915, limyè a te retire. Bondye te epi li toujou totalman kapab leve yon pwofèt oswa yon pwofètès nenpòt lè Li chwazi fè sa. Li te leve Elize pou swiv Eli, men pa t gen okenn pwofèt vivan ki te leve apre 1915, paske Senyè a te “retire limyè a.”
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.
Lè n ap pale de rèv ak vizyon Sè White yo, te gen twa peryòd. Premye peryòd la te dire karant ane, pandan ki vizyon yo te konn rive an piblik, pou objektif ki te gen rapò ak etabli don an nan lespri moun ki te prezan lè vizyon yo te rive. Apre sa, depi 1884 rive jouk lanmò li an 1915, yo te bay vizyon ak rèv ki te toujou pou édifikasyon pèp Bondye a, men yo te bay yo an prive. Twazyèm peryòd la te kòmanse an 1915, e li te bay prèv ke Advantis Laodise a te nan fènwa apostazi a.
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.
Izrayèl lontan an ilistre Izrayèl modèn nan, epi nan peryòd rebelyon total la, jan sa te reprezante pa Eli ak de pitit gason li yo, Ofni ak Fineyas, pa t gen “okenn vizyon ouvèt.” Rezon an se te gwo dezobeyisans ak rebelyon yo. Bondye pa chanje.
“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.
“Yon lòt avètisman te dwe bay kay Eli a. Bondye pa t ka kominike ak gran prèt la ak pitit gason li yo; peche yo, tankou yon nyaj epè, te fèmen deyò prezans Sentespri Li a. Men, nan mitan mechanste a, timoun Samyèl la te rete fidèl ak Syèl la, epi mesaj kondanasyon an pou kay Eli a te misyon Samyèl kòm pwofèt Trèwo a.
“‘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.
«“Pawòl Seyè a te ra nan jou sa yo; pa t gen vizyon ki t ap parèt aklè. Epi, sa te rive nan tan sa a, lè Eli te kouche nan plas pa li, epi je l yo te kòmanse vin twoub, konsa li pa t ka wè; e anvan lanp Bondye a te etenn nan tanp Seyè a, kote lach Bondye a te ye a, epi Samyèl te kouche pou dòmi; se lè sa a Seyè a rele Samyèl.” Paske timoun nan te kwè se vwa Eli li te tande, li prese kouri bò kabann prèt la, li di: “Men mwen; paske ou te rele m.” Repons lan te: “Mwen pa t rele, pitit mwen; al kouche ankò.” Yo rele Samyèl twa fwa, e twa fwa li reponn menm jan an. Lè sa a, Eli vin sèten apèl misterye sa a se te vwa Bondye. Seyè a te pase sou sèvitè li te chwazi a, nonm ki te gen cheve blanch ak vyeyès sou tèt li, pou L te pale ak yon timoun. Sa, nan li menm, te yon reprimann anmè men merite pou Eli ak kay li a.» 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.
Nan apostazi kay Eli a, pa t gen vizyon ki te parèt aklè, paske Pawòl Senyè a te “presye” nan jou sa yo. Mo ebre yo tradui kòm “presye” a vle di “ra”. Soti 1844 rive 1884, te gen “vizyon ouvè” yo te bay Advantis lawodiseyen an. Sa te premye tabli nan istwa mouvman milerit Filadèlf la, epi an 1856 li te kòmanse idantifye ke mouvman filadèlfyen an te fè tranzisyon pou antre nan mouvman lawodiseyen an; men vizyon ouvè yo te kontinye, paske Bondye gen anpil pasyans e li gen mizèrikòd.
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.
Apre sa, an 1863, rebelyon kont verite fondamantal yo te kòmanse, men “vizyon ouvè” yo te kontinye jouk an 1884. Lè sa a, yon chanjman te fèt. Nan Ezèkèl chapit uit, kat abominasyon yo prezante kòm bagay k ap vin pi grav nan nati yo. Ane 1884 reprezante fen ki prèske rive pou premye jenerasyon an ak kòmansman dezyèm jenerasyon an. Istwa Advantis la dokimante ke an 1881, epi apre sa ankò an 1882, te gen de kwasans enpòtan nan rebelyon an.
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.
Nan ane 1881, prezidan Konferans Jeneral la (George Butler) te ekri epi pibliye yon seri atik nan Review and Herald la, kote li te soutni ke kèk pati nan Bib la te plis enspire pase lòt pati yo; epi, nan konklizyon atik li yo, li te rive menm idantifye kèk pati nan Bib la ki pa t enspire. Apre sa, an 1882, Uriah Smith, yon dirijan nan travay piblikasyon an, epi nan epòk sa a tou dirijan nan travay edikasyon an, te kòmanse anseye ke lè Sè White te resevwa vizyon konsènan prediksyon lavni oswa istwa sakre pase, pawòl li yo te enspire; men li te soutni ke lè li te idantifye feblès pèsonèl manm legliz yo, sa te senpleman opinyon imen pa li.
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.
An 1881, Satan te mennen yon atak ouvèt kont otorite Bib Wa Jak la atravè prezidan legliz la; epi apre sa, nan ane ki te vin apre a, dirijan travay edikasyonèl ak piblikasyon an te mennen yon atak menm jan an kont otorite Lespri Pwofesi a. Depi 1884, temwayaj la se ke nan jou sa yo pa t gen okenn vizyon ouvèt. Depi 1863 rive 1881, rebelyon an te vin ogmante pou l enkli Bib la ak Lespri Pwofesi a, e li pa t senpleman reprezante rejè fondasyon yo ankò.
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.
Kat abominasyon yo ki reprezante nan chapit uit liv Ezekyèl la, se ansyen gason yo ki akonpli yo; sa yo reprezante dirijan Jerizalèm nan, ki te kòmanse kòm yon antite legliz legal antanke Advantis Lawodise an 1863. Nan moman sa a, yo te pibliye yon atik nan Review and Herald la, ke kèk istoryen atribye a James White kòm otè, byenke dokimantasyon atik la an reyalite montre plis se Uriah Smith ki te vrè otè a. Kèlkeswa sa, madichon kont rebati Jeriko a te klèman akonpli pa James White, epi Uriah Smith se te moun ki te kreye fo tablo 1863 la. Rive an 1881, prezidan Konferans Jeneral la t ap mete atik nan Review and Herald la ki t ap plede kont otorite total Bib la; epi ane annapre a, Uriah Smith te kòmanse yon atak kont otorite Lespri Pwofesi a.
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.
Ansyen gason sa yo ki te sipoze gadò yo t ap pran tèt yon atak ouvèt ki te kòmanse avèk yon atak sou verite fondamantal yo, jan yo reprezante nan rèv Miller la epi jan yo ilistre sou de tab Habakkuk yo. Depi la, yo te kòmanse atake de temwen yo, sètadi Bib la ak Lespri Pwofesi a. Nan menm peryòd tan an (nan kòmansman ane 1880 yo), dirijan travay sante a, John H. Kellogg, te kòmanse entwodui espirityalis panteyis la bay lidèchip legliz la. An 1881, yo te mete James White al repoze, epi Sè White te nan mitan yon rebelyon k ap vin pi grav nan mitan lidèchip estrikti edikatif, sanitè ak politik legliz la.
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:
Mesaj ki te rive an 1856 la, ki te limyè ogmante sou “sèt tan yo,” epi tou mesaj pou Laodise a, te rejte, e Senyè a te gen entansyon repete menm mesaj sa a nan Konferans Jeneral Minneapolis la an 1888, atravè mesaj Ansyen Jones ak Waggoner te prezante a. Mesaj pa yo pa t yon nouvo mesaj, epi lè Sè White te adrese sila yo ki te reziste mesaj yo a, li te idantifye ke rebèl yo te kwè rezistans yo kont mesaj Jones ak Waggoner an te reprezante responsablite yo pou defann ansyen pwen repè yo, ki se tou ansyen fondasyon yo. Rebelyon yo te revele ke, rive an 1888, yo pa t konprann ankò ki sa fondasyon yo te ye, sètadi, verite fondamantal yo reprezante jistis Kris la. Nan kontèks pwen repè yo ak règ William Miller yo, li te deklare:
“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.
“Nou ta dwe konnen pou tèt pa nou kisa ki konstitye Krisyanis, kisa ki verite, kisa ki lafwa nou resevwa a, ki règ Bib la ye—règ yo ban nou soti nan otorite ki pi wo a. Gen anpil moun ki kwè san yon rezon sou ki pou yo baze lafwa yo, san prèv ase konsènan verite bagay la. Si yo prezante yon lide ki ann amoni ak pwòp opinyon yo te deja fòme davans, yo pare nèt pou yo aksepte li. Yo pa rezone depi nan kòz rive nan efè; lafwa yo pa gen okenn vrè fondman, e nan tan eprèv la y ap jwenn yo te bati sou sab la.”
“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.
“Moun ki poze yo satisfè ak pwòp konesans enpafè yo genyen kounye a sou Ekriti yo, panse sa sifi pou delivrans yo, ap repoze yo nan yon twonpri ki mennen nan lanmò. Gen anpil moun ki pa byen ekipe ak agiman biblik, pou yo kapab disène erè, epi kondane tout tradisyon ak sipèstisyon yo fè pase pou verite. Satan mete pwòp lide pa l nan adorasyon Bondye, pou l te kapab kòwonp senplisite levanjil Kris la. Yon gran kantite moun ki fè konnen yo kwè verite prezan an, pa konnen ki sa ki fòme lafwa ki te yon fwa delivre bay sen yo—Kris nan nou, espwa laglwa. Yo panse y ap defann ansyen limit yo, men yo tyèd e endiferan. Yo pa konnen sa sa ye pou tise nan eksperyans yo epi posede vrè vèti lanmou ak lafwa. Yo pa etidyan Bib ki serye, men yo parese e neglijan. Lè diferans opinyon leve sou pasaj Ekriti yo, sila yo ki pa etidye avèk yon objektif epi ki pa fèm sou sa yo kwè, tonbe kite verite a. Nou dwe fè tout moun santi nesesite pou chèche verite diven an avèk dilijans, pou yo ka konnen yo konnen ki sa verite a ye. Gen moun ki pretann yo gen anpil konesans, epi yo santi yo satisfè ak kondisyon yo, lè yo pa gen plis zèl pou travay la, pa gen plis lanmou cho pou Bondye, ni pou nanm Kris te mouri pou yo, pase si yo pa t janm konnen Bondye. Yo pa li Bib la [pou yo] fè mwèl ak grès li vin pou pwòp nanm pa yo. Yo pa santi se vwa Bondye k ap pale ak yo. Men, si nou ta vle konprann chemen delivrans lan, si nou ta vle wè reyon Solèy jistis la, nou dwe etidye Ekriti yo avèk yon objektif, paske pwomès ak pwofesi Bib la voye reyon laglwa klè sou plan diven redanmsyon an, gran verite sa yo ki pa konprann byen klè.” 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.
Pawòl sa a sòti nan temwayaj li pandan peryòd 1888 la, e li fè konnen rebèl yo ap bati yon fondasyon sou sab, byenke yo pa konnen sa. Li di konsa: “Yon gwo kantite moun ki pretann yo kwè verite prezan an, pa konnen kisa ki fòme lafwa ki te yon fwa delivre bay sen yo—Kris nan nou, espwa glwa a. Yo panse yo ap defann ansyen repè yo, men yo tyèd e yo endiferan.” Li idantifye yo kòm moun ki toujou nan kondisyon Lawodise a, paske yo “tyèd.” E li idantifye “lafwa ki te yon fwa delivre bay sen yo—Kris nan nou, espwa glwa a.” Kris se Wòch Laj yo, e kòm Wòch Laj yo, Li reprezante bijou yo nan rèv Miller la.
“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.
“Avètisman an rive: Yo pa dwe pèmèt anyen antre ki ta boulvèse fondasyon lafwa a sou ki nou ap bati depi lè mesaj la te vini an 1842, 1843, ak 1844. Mwen te nan mesaj sa a, e depi lè sa a mwen te kanpe devan mond lan, fidèl ak limyè Bondye te ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te mete yo pandan, jou apre jou, nou t ap chèche Seyè a avèk priyè sensè, n ap chèche limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch tout tan yo. Li te ap gide mwen depi lè yo te ban mwen li.” Review and Herald, 14 avril 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.
Li idantifye yon reyalite enpòtan konsènan rebèl yo, ki te ansyen mesye Ezekyèl yo, lè li deklare: “Yo pa rezonnen soti nan kòz pou rive nan efè.” Mechan yo pa kapab oswa yo pa vle rezonnen soti nan kòz pou rive nan efè. Efè sesyon Konferans Jeneral 1888 la te tèlman rebèl, Sè White te deside pati, men gid zanj li a te ba li lòd pou li te dwe rete epi anrejistre istwa paralèl rebelyon Kore, Datan ak Abiram. Rebelyon ansyen mesye yo se te efè a, e kòz la se te rejè mesaj Laodise a ki te rive avèk limyè ogmante “sèt fwa” yo an 1856, epi ansuit li te vin pi grav rive nan rebelyon kont fondasyon yo an 1863, sa ki apre sa te mennen nan atak kont dabò Bib la epi ansuit Lespri Pwofesi a, ansanm ak entwodiksyon espirityalis Kellogg la.
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.
Byen antandi, istoryen ansyen yo pandan listwa te kouvri verite ki asosye ak rebelyon an ak fatra, tradisyon, koutim, ak plat fab, paske sila yo ki patisipe nan kalite rebelyon sa a toujou chèche kache prèv yo.
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.
Malè pou moun sa yo k ap chèche kache konsèy yo byen fon devan Seyè a, k ap fè zèv yo nan fènwa, epi k ap di: Kilès ki wè nou? e kilès ki konnen nou? Ezayi 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).
Mesye Ezayi ap adrese nan vèsè sa a se sila yo li idantifye kòm “mesye meprizan k ap gouvènen pèp sa a nan Jerizalèm,” epi se menm ansyen mesye sa yo ki te dwe gadò pèp la nan Ezèkèl chapit uit. Nan temwayaj Ezèkèl la, nan dezyèm abominasyon an, ki make dezyèm jenerasyon Advantis la, yo reponn kesyon mesye meprizan Ezayi yo poze, “paske yo di, Seyè a pa wè nou; Seyè a abandone tè a” (Ezèkèl 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.
Gen yon “Malè” ki pwononse sou revizyonis istorik sa yo ki eseye kouvri verite rebelyon ki te mennen nan 1888 e ki te fèt nan ane sa a.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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.
“Mwen dwe pale avè w konsènan reyinyon yo nan Minneapolis. Te gen yon lè mwen te deside kite reyinyon an, paske mwen te wè epi mwen te santi gwo lespri opozisyon ki t ap domine a. Mwen pa t kapab, menm pou yon sèl moman, rekonèt lespri ki t ap aji avèk yon pouvwa dominan sou Frè Morrison ak Frè Nicola. Mwen pa ka, menm pou yon sèl moman, poze kestyon sou ki kalite lespri nou te genyen. Sètènman se pa t Lespri Bondye a, e pou nou pa ta kontinye nan twonpri sa a, mwen ekri nou kounye a.
“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.’
“Lannwit apre mwen te deside pou m pa rete pi lontan nan Minneapolis, nan yon rèv oswa yon vizyon lannwit lan—mwen pa ka di avèk sètitid kiyès li te ye—yon pèsonaj wo, ki te gen yon aparans enpozan, pote yon mesaj ban mwen epi li fè m konnen se te volonte Bondye pou m rete kanpe nan pòs devwa mwen, e ke Bondye Li menm t ap ede m epi soutni m pou m pale pawòl Li t ap ban mwen yo. Li te di, ‘Se pou travay sa a Senyè a leve ou. Bra etènèl Li yo anba ou. Soti nan reyinyon sa a, desizyon pral pran pou lavi oswa pou lanmò; se pa paske okenn moun bezwen peri, men ògèy espirityèl ak konfyans nan tèt yo pral fèmen pòt la, konsa yo p ap kite Jezi ak pouvwa Sentespri Li a antre. Y ap gen yon lòt chans pou yo soti nan twonpri a, pou yo repanti, konfese peche yo, epi vin jwenn Kris la epi konvèti, pou Li geri yo.’”
“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.’
“Li di: ‘Swiv mwen.’ Mwen swiv gid mwen an, e li mennen m nan divès kay kote frè yo te rete; epi li di: ‘Tande pawòl yo pale isit la, paske yo ekri nan liv dosye yo, e pawòl sa yo pral gen yon pouvwa kondanasyon sou tout moun ki pran yon pati nan travay sa a ki pa dapre lespri sajès ki soti anwo a, men dapre lespri ki pa desann soti anwo a, men ki soti anba a.’”
“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.
“Mwen te koute pawòl ki te pwononse, pawòl ki ta dwe fè chak moun ki te pwononse yo wont. Yo te voye remak sarkastik youn bay lòt, pandan yo t ap pase frè yo yo nan rizib: A. T. Jones, E. J. Waggoner, ak Willie C. White, ansanm avè m menm. Pozisyon mwen ak travay mwen te vin sijè kòmantè san rezèv nan bouch moun ki te dwe pito ap angaje yo nan travay pou imilye nanm yo devan Bondye epi mete pwòp kè yo annòd. Te sanble gen yon kalite atirans nan ret ap medite sou tò imajinè ak sou pawòl imajinasyon konsènan frè yo ak travay yo, bagay ki pa t gen okenn fondman nan verite, epi nan doute, pale, ak ekri bagay anmè kòm rezilta dout sistematik, kestyonman, ak enkredilite.”
“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.
Di gid mwen an te di m konsa: “Sa ekri nan liv yo kòm yon akizasyon kont Jezikri. Lespri sa a pa kapab ann amoni ak Lespri Kris la, Lespri laverite a. Yo sou enfliyans lespri rezistans lan tankou moun ki sou entoksikasyon, e yo pa konnen ankò, menm jan ak bwèdlo a, ki lespri k ap dirije pawòl yo oswa aksyon yo. Peche sa a, nan yon fason espesyal, se yon ofans kont Bondye. Lespri sa a pa pote plis resanblans ak Lespri laverite ak jistis la pase lespri ki te pouse Juif yo fòme yon konfederasyon pou doute, pou kritike, epi pou vin espyon sou Kris la, Redanmtè mond lan.”
“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.
«Gid mwen an te di m te gen yon temwen pou pawòl san Kris yo, pawòl foul la, ki te montre lespri ki t ap pouse mo sa yo. Lè yo te antre nan chanm yo, zanj mechan yo te antre avèk yo, paske yo te fèmen pòt la devan Lespri Kris la epi yo pa t vle koute vwa Li. Pa t gen okenn imilyasyon nanm nan devan Bondye. Vwa lapriyè te raman tande, men kritik, deklarasyon egzajere, sipozisyon ak konjekti, anvyi ak jalouzi, move sispisyon ak fo akizasyon, t ap sikile. Si je yo te louvri, yo t ap wè sa ki t ap fè yo pran laperèz: lajwa triyonfan zanj mechan yo. Epi yo t ap wè tou yon Siveyan ki te tande chak pawòl e ki te anrejistre pawòl sa yo nan liv syèl la.»
“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.
“Lè sa a, yo te fè m konnen ke, nan moman sa a, li t ap initil pou pran nenpòt desizyon konsènan pozisyon sou pwen doktrinal yo, konsènan sa ki verite, oswa pou atann okenn lespri ankèt onèt, paske te gen yon konfederasyon ki te fòme pou pa pèmèt okenn chanjman nan lide sou okenn pwen oswa pozisyon yo te resevwa, menm jan Jwif yo pa t fè sa nonplis. Gid mwen an te di m anpil bagay ke mwen pa gen libète pou m ekri. Mwen te twouve m chita sou kabann mwen, avèk yon lespri lapenn ak detrès, ansanm ak yon lespri desizyon fèm pou m rete nan pòs devwa mwen jouk nan fen reyinyon an, epi apre sa tann direksyon Lespri Bondye a, ki va di m kijan pou m aji ak ki chemen pou m swiv.” The 1888 Materials, 277, 278.