Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.
Rezònman ki soti nan koz pou rive nan efè pa vo anyen si nou defini efè a mal, jan istoryen Advantis Lawodiseyen yo fè sa lè y ap fè gwo deklarasyon sou sikonstans yo ak pèsonalite yo ki te asosye avèk Konferans Jeneral 1888 la nan Minneapolis. Kòmantè enspire a idantifye evènman an kòm yon repetisyon rebelyon Koré, Datan ak Abiram, rebelyon ki te motive pa jijman ki te kondane yo pou yo moute desann nan dezè a pandan karant ane jiskaske yo mouri. Menm jijman sa a te pwononse sou Advantis Lawodiseyen an.
The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.
Rebelyon an te gen ladan l diskisyon an sekrè kote rebèl yo te nan yon avègman Laodiseyen tèlman ekstrèm, sa ki te anpeche yo konprann Bondye te okouran de planifikasyon yo dèyè pòt fèmen ak rebelyon yo. Menm jan Kore, Datan ak Abiram te kache nan tant yo, yo te fè plan yo epi yo te gaye rebelyon yo kont Moyiz, konsa tou ansyen mesye yo nan 1888 yo te kache dèyè pòt fèmen lakay yo pou fè konplo kont Sè White, pitit gason li a ak mesaje yo Bondye te chwazi yo. Depi lè sa a, Sè White, Jones ak Waggoner te dwe sibi atak.
The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”
Kat jenerasyon Advantis yo te grandi pwogresivman nan rebelyon yo, jan sa montre nan Ezèkiel chapit uit. Chanm imaj yo, ni nan tanp fizik la ni nan tanp imen an, te vin anrasinen ak imajinasyon mechan, e espirityalis te tabli sou ansyen gason yo ki te nonmen pou pwoteje pèp la. Nan peryòd ki te mennen rive 1888, ansyen gason yo te toude voye mepri sou otorite Bib la, epi apre sa sou Lespri Pwofesi a; epi an 1884, vizyon ouvè yo te sispann. Espirityalis panteyis Kellogg la te kòmanse fè chemen pa li nan listwa ki te vini anvan 1888, epi 1888 make rive dezyèm jenerasyon an. Istoryen Advantis yo petèt pa t anrejistre vrè temwayaj istorik rebelyon ki te manifeste nan reyinyon an, men dapre enspirasyon, Veyatè selès yo te “tande chak pawòl epi anrejistre” “pawòl yo nan liv syèl la.”
The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.
Rebelyon ki te reprezante pa “chanm sekrè imajri” Ezekyèl yo, te reprezante yon atak kont vrè fondasyon yo. Li te reprezante yon atak kont pwofètès la ak mesaje chwazi yo, epi li te make rive espirityalis la. Nan jenerasyon sa a, pwochen gwo atak la t ap fèt pa Satan kont menm fondasyon fondasyon William Miller yo.
Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.
Miller te baze kad tout aplikasyon pwofetik li yo sou konpreyansyon ke de pouvwa k ap fè dezolasyon yo nan Danyèl chapit uit, vèsè trèz, te reprezante payenism, epi apre sa papalis. An 1901, Lewis Conradi, yon dirijan nan Advantis Lawodise an Almay, te re-entwodui opinyon Pwotestan ki tonbe a, selon ki “kontinyèl la” nan liv Danyèl la te reprezante ministè Kris la nan Tanp Sen an.
During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”
Pandan peryòd listwa ki te suiv reyinyon Minneapolis 1888 la, espirityalis chèf travay lasante a te vin pi fò, epi separasyon te kontinye pami dirijan yo, pandan konsekans rejè mesaj Jones ak Waggoner yo t ap kontinye fè dega. Nan kòmansman nouvo syèk la, W. W. Prescott, yon dirijan Advantis Laodiseyen ki te resevwa kalifikasyon teyolojik nan lekòl Pwotestan aposta yo, te pran manto satanik la pou ankouraje pwennvi Conradi sou “sakrifis tout tan an,” epi, jan sa toujou rive, “se viktè yo ki ekri listwa.”
The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.
Zanj ki sen yo te anrejistre vrè istwa a, men Advantis Laodiseyen an te pwodui yon pozisyon istorik nan konfli a konsènan rejè konpreyansyon Millerit la sou “sakrifis tout tan an,” ki fè nenpòt nan “moun ki pa gen enstriksyon” nan Advantis Laodiseyen an rive kwè ke definisyon “sakrifis tout tan an” nan, ke Sè White te idantifye kòm soti nan “zanj yo ki te chase soti nan syèl la,” se an reyalite yon vrè doktrin. Pandan premye ane yo nan ventyèm syèk la, W. W. Prescott te pran latèt nan pwodui yon piblikasyon ki te rele, The Protestant. Tout baz piblikasyon an se te pou anseye ke konpreyansyon Miller sou “sakrifis tout tan an” te pa kòrèk, epi ke Pwotestantis aposta a, kote li te resevwa kalifikasyon teyolojik li yo, te gen rezon lè li te bay Kris la yon senbòl satanik. Nan istwa sa a, A. G. Daniells (Prezidan Konferans Jeneral la) te mete fòs li ansanm ak Prescott nan atak satanik kont verite a, malgre lefèt ke Sè White te dirèkteman andose opinyon Miller sou “sakrifis tout tan an” kòm kòrèk.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Seyè a te montre m ke tablo 1843 la te dirije pa men li, e ke okenn pati ladan li pa t dwe chanje; ke chif yo te jan li te vle yo. Ke men li te sou li e li te kache yon erè nan kèk nan chif yo, konsa pèsonn pa t kapab wè l, jouk lè men li te retire.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Lè sa a, mwen te wè konsènan ‘Sakrifis kontinyèl la,’ ke pawòl ‘sakrifis’ la se sajès lèzòm ki te mete l, e li pa fè pati tèks la; epi Senyè a te bay bon konpreyansyon sou sa a bay moun ki te fè pwoklamasyon lè jijman an rive a. Lè inyon te egziste, anvan 1844, prèske tout moun te ini sou bon konpreyansyon konsènan ‘Sakrifis kontinyèl la’; men depi 1844, nan konfizyon an, yo te adopte lòt opinyon, e tenèb ak konfizyon te vin swiv.” Review and Herald, 1ye novanm 1850.
At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”
Nan epòk atak Prescott ak Daniells t ap mennen kont verite konsènan “kontinyèl la,” Prescott ak Daniells t ap reprezante yon opinyon minoritè sou sijè a, e konsèy Sè White te bay de mesye yo pandan konfli a se te pou yo rete an silans, byenke li te di sa nan tèm ki pi diplomatik, tankou, “se nan silans sajès nou ye.” Lè li te reprimande yo poutèt pwennvi fo yo a, li te mete anfaz tou sou lefèt ke sijè “kontinyèl la” pa t dwe tounen yon kestyon tès. Revizyonis istorik yo, kote revizyonis sa a se yon metòd istorik yo bay kredi kòm yon bagay ki te kòmanse avèk lòd Jezuit Legliz Katolik la, te sèvi ak deklarasyon li yo sou kestyon “kontinyèl la” ki pa dwe tounen yon kestyon tès, pou anpeche yon evalyasyon onèt sou doktrin nan. Yo denature deklarasyon li yo, paske san mank yo toujou kite deyò lefèt ke lè li te konseye pou yo pa soulve sijè “kontinyèl la,” li te toujou kalifye deklarasyon li yo ak ekspresyon tankou, “nan moman sa a,” oswa “nan sikonstans aktyèl yo.”
As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.
Antanke pwofètès, li t ap chèche mete frenn sou yon konfli k ap vin pi grav ki te prèske lakòz yon gwo divizyon nan legliz la an jeneral, pa yon minorite moun ki te panse ke, paske yo te dirijan, yo te gen otorite pou avanse kèlkeswa sa yo menm te deside ki verite a ye. Epi Senyè a, atravè enfliyans li, te kenbe travay satanik la anba kontwòl, jouk li mouri. Apre sa, an 1931, yo te fè yon nouvo efò pou rejte verite konsènan “le quotidien” an, epi finalman yo te reyisi. Jodi a, vrè konpreyansyon definisyon “le quotidien” an se konpreyansyon minoritè a nan Advantis lawodiseyen an, e nan sikonstans aktyèl yo, “le quotidien” an se kounye a, san okenn dout, yon kestyon tès.
When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.
Lè opinyon majorite a te kenbe vrè konpreyansyon an, sa pa t yon tès; men lè yo defini nenpòt verite kòm erè, se lè sa a li vin tounen yon tès. Lè konpilasyon maniskri ki pote tit Manuscript Releases la te pibliye nan ane 1980 yo, oswa anviwon epòk sa a, yo te rekonèt lè sa a yon atik ki osi dirèk nan opozisyon li kont pwennvi Prescott ak Daniells sou “the daily” a, menm jan li dirèk nan andòsman li bay pwennvi Miller la.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Nan etap sa a nan eksperyans nou, nou pa dwe kite lespri nou detounen lwen limyè espesyal yo te ban nou pou nou konsidere nan rasanbleman enpòtan konferans nou an. Epi te gen Frè Daniells la, ki lènmi an t ap enfliyanse lespri li; epi lespri pa w ak lespri Ansyen Prescott t ap sibi enfliyans zanj yo ki te chase soti nan syèl la. Travay Satan se te detounen lespri nou pou yo te fè nou antre nan ti pwen ak ti detay Senyè a pa t enspire nou pou nou antre ladan yo. Yo pa t esansyèl. Men sa te gen anpil enpòtans pou kòz verite a. Epi lide lespri nou yo, si yo te ka detounen nou sou ti pwen oswa ti detay, se yon travay Satan envante. Pou korije ti bagay nan liv yo ekri yo, nou sipoze nou t ap fè yon gwo travay. Men yo chaje m ak mesaj sa a: Silans se elokans. ”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Mwen dwe di: Sispann ap chèche fot. Si objektif sa a dyab la te kapab sèlman reyalize, lè sa a li parèt devan nou ke travay nou an t ap konsidere kòm yon bagay ki pi mèvèye nan konsepsyon li. Se te plan lènmi an pou mete ansanm tout sa yo te sipoze kòm aspè ki merite objeksyon yo, la kote tout kategori lespri pa t dakò.”
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Epi ki sa, alò? Se menm travay ki fè dyab la plezi a ki ta rive fèt. Yo ta bay moun ki pa nan lafwa nou yo yon reprezantasyon ki pa ta montre yo sa lafwa nou ye toutbon, men pito egzakteman sa ki ta fè zafè yo, e sa ta devlope kèk tras nan karaktè ki ta lakòz gwo konfizyon epi pran minit an lò yo ki ta dwe sèvi avèk tout zel pou pote gran mesaj la devan pèp la. Prezantasyon sou nenpòt sijè nou te travay ladan yo pa t ap tout ka ann amoni, e rezilta a t ap konfonn lespri kwayan yo ak moun ki pa kwè yo. Se sa menm Satan te fè plan pou rive fèt la—nenpòt bagay yo ta ka anfle kòm yon dezakò.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Li Ezekyèl, chapit 28. Kounye a, men yon gwo travay, kote lespri etranj yo ka jwe yon wòl. Men, Senyè a gen yon travay pou fèt pou sove nanm k ap peri yo; e plas Satan, anba degizman, te ka ranpli, pou mete konfizyon nan ran nou yo, li pral fè sa avèk tout pèfeksyon, e tout ti diferans sa yo pral vin elaji, parèt ak anpil evidans.
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
«Mwen te resevwa limyè depi nan kòmansman an ke Seyè a pa t bay ni Ansyen Daniells ni Prescott chay travay sa a. Èske riz Satan yo dwe antre, èske “Daily” sa a dwe vin tèlman yon gwo kestyon pou yo fè l antre pou konfonn lespri yo epi anpeche avansman travay la nan peryòd tan enpòtan sa a? Sa pa dwe fèt, kèlkeswa sa li ta ye. Sijè sa a pa dwe prezante, paske lespri ki ta antre a ta yon lespri entèdiksyon, e Lisifè ap veye chak mouvman. Ajan satanik yo ta kòmanse travay li, epi konfizyon ta antre nan mitan ranje nou yo. Nou pa resevwa okenn apèl pou nou al chèche diferans opinyon ki pa yon kestyon eprèv; men silans nou se elokans. Mwen gen tout kestyon an klè devan mwen. Si dyab la te kapab mele nenpòt nan pèp pa nou an nan sijè sa yo, jan li te pwopoze fè a, kòz Satan an ta triyonfe. Kounye a, travay la dwe pran an men san reta, epi okenn [diferans] opinyon pa dwe eksprime.»
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“Satana t ap pouse mesye sa yo ki soti nan mitan nou yo pou yo ini ak move zanj yo epi ralanti travay nou an sou kestyon ki pa enpòtan; e ala yon gwo kè kontan ki t ap genyen nan kan lènmi an. Pwoche youn bò kote lòt, pwoche youn bò kote lòt. Se pou tout diferans antere. Travay nou kounye a se konsakre tout fòs fizik nou ak tout fòs nè sèvo nou pou mete diferans sa yo sou kote, epi pou tout moun vin an amoni. Si yo ta pèmèt Satana, avèk gran sajès li ki pa sanktifye a, jwenn menm pi piti priz la, [li t ap rejwi].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Koulye a, lè m te wè jan nou t ap travay la, lespri m te konprann tout sitiyasyon an ansanm ak rezilta ki t ap genyen si nou ta kontinye epi bay pati ki te kite nou yo menm pi piti opòtinite pou pote konfizyon nan mitan nou. Mank sajès nou an t ap egzakteman sa Satan ta vle. Pwoklamasyon byen fò nou an pa t anba enspirasyon Sentespri a. Yo te ban m enstriksyon pou m di nou ke lefèt nou ap chèche fot nan ekriti mesye ki Bondye te dirije yo pa soti nan enspirasyon Bondye. E si se sa kòm sajès Ansyen Daniells t ap bay pèp la, pa mete l nan okenn pozisyon ofisyèl, paske li pa kapab rezone soti nan kòz rive nan efè. Silans nou sou sijè sa a se sajès nou. Koulye a, tout bagay ki sanble ak chèche fot nan piblikasyon mesye ki pa vivan ankò pa travay Bondye bay okenn nan nou pou nou fè. Paske si mesye sa yo—Ansyen Daniells ak Prescott—te swiv direktiv yo te resevwa nan travay nan vil yo, anpil moun, anpil anpil moun, t ap vin konvenki de verite a epi t ap konvèti, moun ki gen kapasite, ki [kounye a] nan pozisyon kote yo p ap janm rive jwenn yo.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Tout moun sou latè dwe konsidere kòm yon sèl gwo fanmi. E lè nou gen yon sous konesans konsa pou nou tire ladan l, poukisa nou kite mond lan peri pandan plizyè ane ak temwayaj Seyè nou Jezikri te bay yo? Vrè relijyon anseye nou konsidere chak gason ak chak fanm kòm yon moun nou kapab fè byen.”
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Sa a te pibliye depi anpil ane: ‘Yon Lespri ki Ekilibre,’ temwayaj pou Ansyen Andrews. Lespri a kapab resevwa fòmasyon pou l vin tounen yon pouvwa pou konnen kilè pou pale ak ki chay pou pran sou li epi pou pote, paske Kris la se pwofesè ou. E mwen te pè anpil pou ou [lè mwen te wè ou] ap leve pwòp sajès ou anlè epi ap suiv yon chemen pou fè diferans opinyon antre. Senyè a rele moun saj ki kapab kenbe lapè yo lè se sajès pou yo fè sa. Si ou ta vle vin yon moun antye, ou bezwen sanktifikasyon pa mwayen Jezi Kris. Kounye a gen yon travay ki fèk kòmanse, e se pou sajès parèt nan chak minis, nan chak prezidan yon konferans. Men te gen yon travay pou ou te pran an men depi kèk ane kote yo te bezwen ou pou leve vwa ou pou travay sa menm. Kris la te bay tout pèp Li a direksyon espesyal konsènan sa yo dwe fè ak bagay yo pa dwe fè. E gen yon ti tan ki rete pou nou travay jistis Senyè a. Ou kapab konprann chemen Senyè a. Mwen te wè entansyon ou pou mennen bagay yo dapre pwòp plan ou apre yo te mete ou kòm prezidan. Ou te panse ou t ap fè bagay ekstraòdinè, ki t ap yon travay Bondye pa t mete nan men ou pou fè. Kounye a, travay ou se pa peze moun anba jouk, men pou lage tout nesesite sa ki posib si Senyè a aksepte ou pou sèvi. Men, byen bonè ou te bay prèv ke sajès ak jijman sanktifye pa t manifeste nan ou. Ou te mete devan bagay ki pa t ap resevwa sof si Senyè a ta bay limyè.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Mwen resevwa enstriksyon ki fè m konnen yo pa t dwe fè mouvman prese konsa, tankou chwazi ou kòm prezidan konferans lan, menm pou yon lòt ane ankò. Men, Senyè a entèdi pou yo fè ankò tranzaksyon prese konsa jiskaske zafè a prezante devan Senyè a nan lapriyè; epi piske mesaj la te vin jwenn ou ke travay Senyè a ki repoze sou prezidan an se yon responsablite ki trè solanèl, ou pa t gen okenn dwa moral pou eklate jan ou te fè sou sijè ‘Daily’ a epi sipoze enfliyans ou t ap deside kestyon an. Te gen Frè Haskell, ki pote gwo responsablite yo, epi gen Frè Irwin ak plizyè lòt gason mwen ta ka mansyone ki pote gwo responsablite yo.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Kote te ye pou granmoun yo? Ki otorite nou te ka egzèse san nou pa t pran tout mesye responsab yo pou peze zafè a? Men kounye a, annou egzamine zafè a. Nou dwe kounye a rekonsidere si se jijman Senyè a, devan travay ki te neglije a, pou montre zèl nou pou pote travay la menm yon lòt ane ankò. Si nou ta pote travay la yon lòt ane ankò avèk èd sila yo ki va mete tèt yo ansanm avèk nou, dwe gen yon chanjman ki fèt nan nou menm ak Ansyen Prescott. Epi imilye pwòp kè nou devan Bondye. Senyè a pral oblije wè nan nou manifestasyon yon eksperyans diferan, paske si janm te gen moun ki te bezwen rekonvèti ankò nan tan prezan sa a, se Ansyen Daniells ak Ansyen Prescott.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Yo ta dwe chwazi sèt gason ki se moun sajès, e ki, atravè aksyon lagras Bondye, bay prèv yon rekonvèsyon. Paske nenpòt moun ki tèlman avèg ke yo pa kapab rezone soti nan kòz rive nan efè, pou yo ta inyore mesye ki te pote responsablite travay la ak prezidan konferans sa yo, ke mesye ki pote travay la pandan plis pase de zan ta neglije, epi yon konsekans tèlman enpilisif ta rive, konsa moun ta neglije menm travay yo te kenbe devan yo pandan plizyè ane a—travay lavil yo—epi yo pa t ap bay ansyen gason yo okenn atansyon, oswa anpil ti atansyon, pou konsèy, men yo ta pwoklame bagay yo menm chwazi bay pèp la, sa rann pwòp temwayaj pa li sou danje ki genyen lè yo konfye moun sa yo yon travay tèlman gran ak mèvèy.”
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Kris pa mouri. Li p ap janm pèmèt pou yo kontinye travay Li nan fason dwòl sa a. Kite liv yo jan yo ye a. Si nenpòt chanjman vrèman nesesè, Bondye ap fè pou gen amoni nan chanjman sa a kòmsadwa; men lè yo konfye yon mesaj bay lèzòm avèk gwo responsablite sa yo ki ladan l, [Bondye] mande fidelite k ap aji pa lanmou epi k ap pirifye nanm nan. Ansyen Daniells ak Prescott, toude bezwen rekonvèsyon. Yon travay etranj antre, epi li pa ann amoni ak travay Kris te vini nan mond nou an pou fè a; epi tout moun ki vrèman konvèti yo va fè zèv Kris yo.”
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Nou tout gen pou nou fè travay ki va glorifye Papa a. Nou rive nan kriz la—swa pou nou konfòme nou ak karaktè Jezikri menm nan tan preparasyon sa a, oswa pou nou pa eseye fè sa ditou. Ansyen Daniells, ou pa dwe santi ou lib pou fè tande vwa ou byen fò jan ou te fè sa nan sikonstans ki sanble yo. Epi konprann byen, prezidan yon konferans pa yon chèf k ap domine. Li travay an koneksyon ak mesye saj yo ki okipe pozisyon kòm prezidan, moun Bondye te aksepte. Li pa gen libète pou l mele nan ekriti ki nan liv enprime yo, ki soti anba plim moun Bondye te aksepte. Yo pa dwe kontinye domine ankò, sof si yo montre mwens nan pouvwa k ap dirije, k ap domine a. Kriz la rive, paske Bondye pral dezonore.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .
“Kijan Senyè a gade vil yo ki poko travay yo? Kris la nan syèl la. Kounye a, rekonesans li dwe sa a: ‘Pa gen okenn règ wayal. E kounye a se kriz mond sa a. Kounye a, Mwen se Pwisans la pou sove oswa pou detwi. Kounye a se tan kote sò tout moun nan men Mwen. Mwen te bay lavi Mwen pou sove mond lan. E “Mwen menm, si yo leve Mwen anlè,” gras salvatè Mwen pral bay la ap pwouve ke tout moun ki vle resevwa fòm dapre resanblans diven an, epi ki pral fè youn avèk Mwen, pral travay jan Mwen travay avèk pisans gras redantè Mwen an.’ Nenpòt moun ki vle, [kite l] mete men ansanm ak frè li yo pou fè travay yo te ba yo pou yo fè a lè yo nan pozisyon responsablite anba konsèy Senyè a bay, epi chèche avèk plis dilijans pou yo travay nan amoni konplè avèk Sila a ki te tèlman renmen mond lan, li te bay lavi li kòm yon sakrifis total pou delivrans mond lan. M ap pale ak minis nou yo, pou lè yo antre nan travay la nan vil nou yo, se pou yon kalm sakre akonpaye ministè Pawòl la. Nou pa ka fè enpresyon ki apwopriye sou lespri pèp la si nou...”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Mwen kopye soti nan Jounal mwen. Verite a jan li ye nan Jezi—a pale l, priye l, kwè chak pawòl nan senplisite li. Ki sa nou ta genyen si erè yo ta prezante devan moun ki vire do bay lafwa e ki koute lespri sediktè, moun ki pa t gen lontan depi yo te avèk nou nan lafwa? Èske n ap kanpe bò kote dyab la? Bay atansyon nou a chan ki poko travay yo. Yon travay pou lemonn antye devan nou. Yo te ban m reprezantasyon konsènan John Kellogg.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Yon pèsonaj ki te trè atiran t ap reprezante ide agiman mansonjè yo ke li t ap prezante, santiman ki diferan de verite otantik Bib la. E sila yo ki te grangou ak swaf pou yon bagay nouvo t ap avanse ide [tèlman mansonjè] konsa, ke Elder Prescott te nan gwo danje. Elder Daniells te nan gwo danje pou l te vin antoure nan yon twonpri, ke si santiman sa yo te kapab pale tout kote, sa t ap tankou yon nouvo mond.
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.
“Wi, sa t ap konsa; men, pandan lespri yo te konsa okipe, yo te montre m ke Frè Daniells ak Frè Prescott t ap tise nan eksperyans pa yo santiman ki te gen yon aparans espirityèl[is], epi yo t ap rale pèp nou an sou bèl santiman ki ta twonpe, si sa te posib, menm eli yo. Mwen gen pou m trase ak plim mwen [reyalite a] ke frè sa yo t ap wè defo nan ide twonpe pa yo ki t ap mete laverite nan ensètitid; epi [menm lè sa a] yo [t ap] pran pozisyon tankou [si yo te gen] gwo disènman espirityèl. Kounye a mwen dwe di yo [ke] lè yo te montre m zafè sa a, pandan Ansyen Daniells t ap leve vwa li tankou yon twonpèt pou defann ide pa li yo konsènan “Daily” a, yo te prezante rezilta ki t ap vini apre yo. Pèp nou an t ap vin konfonn. Mwen te wè rezilta a, epi lè sa a yo te ban mwen avètisman ke si Ansyen Daniells, san konsiderasyon pou rezilta a, ta konsa anba enpresyon sa a epi ta kite tèt li kwè li te anba enspirasyon Bondye, yo t ap simen esèptisism nan mitan nou toupatou, epi nou t ap rive kote Satan ta pote mesaj pa li yo. Yo t ap simen enkredilite fèm ak esèptisism nan lespri lèzòm, epi rekòt etranj mechanste t ap pran plas laverite.” Manuscript Releases, volume 20, 17–22.
The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.
Istwa dezyèm jenerasyon an revele yon ogmantasyon nan rebelyon an. Espirityalis la, ki reprezante pa chanm imajri Ezekyèl yo, montre ke “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” Espirityalis ki asosye ak fo opinyon konsènan “the daily,” se senbòl sa ki, si sa te posib, ta twonpe menm eli yo. Li mare ansanm espirityalis pantheism lan, ke Kellogg t ap fè pwomosyon an, ak efò Prescott ak Daniells t ap fè pou defini “the daily” kòm ministè Kris la nan sanktyè a.
She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.
Li fè yo konnen pou yo kite liv yo anpè, kote li t ap adrese presyon Prescott ak Daniells t ap fè pou reekri liv Uriah Smith la, Daniel and the Revelation, pou retire ansèyman li ki te idantifye “the daily” a menm jan Miller te idantifye l la. Revizyonis istorik Lawodise yo, ke Ezayi idantifye kòm “the learned”, reyalize yon travay mèvèye sou moun ki pa gen konesans yo nan Advantis la, paske yo te defòme temwayaj istwa a pou mennen sila yo ki gen zòrèy k ap grate ak abitid etid ki sipèfisyèl yo pou yo panse ke sijè “the daily” a pa enpòtan, e ke Miller te nan erè sou sijè a. Travay revizyon sa a fè pati fatra Miller te wè yo t ap gen pou bale ale pa nonm ki gen bwòs pou pousyè a, nan tan lè manifestasyon pouvwa Bondye a nan Midnight Cry a repete.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
N ap kontinye konsiderasyon nou sou dezyèm jenerasyon Advantis Lawodiseyen an nan pwochen atik la.
“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.
Mesaj la, “Ale pi devan,” toujou dwe tande e respekte. Sikonstans divès k ap dewoule nan mond nou an mande yon travay ki va reponn ak devlopman patikilye sa yo. Senyè a bezwen moun ki file espirityèlman e ki gen vizyon klè, moun Sentespri a ap travay sou yo, moun k ap resevwa laman fre ki soti nan syèl la san mank. Sou lespri moun sa yo, Pawòl Bondye a fè limyè klere, revele yo plis pase tout tan anvan chemen ki an sekirite a. Sentespri a travay sou lespri ak sou kè. Lè a rive kote, atravè mesaje Bondye yo, woulo liv la ap dewoule devan lemonn. Moun k ap anseye nan lekòl nou yo pa dwe janm mare pa lefèt yo ta di yo yo dwe anseye sèlman sa yo te anseye jiska prezan. Ann voye restriksyon sa yo jete. Gen yon Bondye ki pou bay mesaj pèp Li a dwe pale a. Piga okenn minis santi li anba chenn oswa sibi mezi dapre mezi lèzòm. Levanjil la dwe akonpli ann amoni ak mesaj Bondye voye yo. Sa Bondye bay sèvitè Li yo pou yo pale jodi a, petèt pa t ap verite prezan ventan pase, men se mesaj Bondye pou tan sa a. The 1888 Materials, 133.