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.
Penalaran saka sebab marang akibat iku tanpa guna manawa panjenengan nemtokake akibat iku kanthi kliru, kaya kang wis ditindakaké déning para sejarawan Adventis Laodikia sing kanthi angkuh ngandharaké kahanan lan pribadhi-pribadhi sing ana gandhèngané karo General Conference taun 1888 ing Minneapolis. Komentar ilahi ngenali prastawa mau minangka sawijining pangulangan saka pambrontakan Korah, Datan, lan Abiram, kang didorong déning paukuman sing netepaké yèn wong-wong mau kudu ngumbara ing ara-ara samun patang puluh taun nganti padha mati. Paukuman kang padha iku uga wis katetepaké marang Adventisme Laodikia.
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.
Pambrontakan iku nyakup rembugan-rembugan ndhelik, ing kono para pambrontak katutupan ing wuta rohani Laodikia kang banget nemen, nganti ngalang-alangi wong-wong mau supaya ora mangerteni manawa Gusti Allah pirsa marang rancangan lan pambrontakané sing padha ditindakake ing sajroning lawang-lawang kang katutup. Kaya déné Korah, Datan, lan Abiram ndhelik ana ing kémah-kémahé lan ngrancang rancangané sarta nyebarake pambrontakané marang Musa, mangkono uga para priya kuna ing taun 1888 ndhelik ana ing balik lawang-lawang omahé kang katutup, kanggo ngrancang bebantahan marang Sister White, putrané, lan para utusan pilihan. Wiwit ing titik iku Sister White, Jones, lan Waggoner kudu dadi sasaran serangan.
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.”
Papat generasi Adventisme saya suwe saya tuwuh ing pambrontakané, kaya sing kagambarake ing Yeheskiel bab wolu. Kamar-kamar gegambaran ing sajroning Padaleman Suci lahiriah lan padaleman manungsa wus dadi katancepan pangangen-angen ala, lan spiritualisme mapan ana ing para wong tuwa kuna sing katetepake kanggo ngreksa umat. Nganti tumuju taun 1888, para wong tuwa kuna kuwi padha nyebar panyawangan ala marang wewenanging Kitab Suci lan banjur marang Rohing Ramalan, lan ing taun 1884, wahyu-wahyu kabuka mandheg. Spiritualisme panteistis kagungané Kellogg wiwit lumaku mlebu ing sajarah sadurungé taun 1888, lan taun 1888 nandhani tekane generasi kapindho. Para sejarawan Adventis bisa uga ora nyathet paseksen sajarah sing satemené bab pambrontakan kang kawedhar ing patemon iku, nanging manut ilham, para Pengawas swarga “heard every word and registered” “the words in the books of heaven.”
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.
Pambrontakan kang dilambangaké déning “kamar-kamar rahasia kebak gambar” ing kitab Ezekiel iku minangka sawijining serangan marang dhasar-dhasar kang sejati. Iku uga minangka serangan marang nabi wadon lan para utusan kang kapilih, lan iku nandhakaké tekane spiritualisme. Ing generasi iku, serangan gedhé sabanjuré kang bakal ditindakake déning Iblis yaiku marang dhasar dhasaré William Miller piyambak.
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 ndhasaraké kerangka kabèh panrapan profètisé marang pangerten yèn loro kakuwatan kang ngetokaké kasunyatan sepi lan karusakan ing Daniel pasal wolu, ayat telulas, nggambaraké paganisme kang banjur diterusaké déning kepausan. Ing taun 1901, Lewis Conradi, sawijining pamimpin Adventisme Laodikia ing Jerman, nglairaké manèh pandhangan Protestan sing wis ambruk, yaiku yèn “kang saben dinané” ing kitab Daniel nggambaraké pelayanan Kristus ing papan suci.
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.”
Sajeroning mangsa sajarah sawisé pasamuwan Minneapolis taun 1888, spiritualisme saka pimpinan pakaryan kaséhatan saya ngrembaka, pamedhotan tetep lumaku ing antarané para pimpinan nalika akibat saka panolakan marang pekabarané Jones lan Waggoner terus nggawa bilai. Ing wiwitaning abad anyar, W. W. Prescott, sawijining pimpinan Adventis Laodikia kang wis nampa kredensial teologis saka sekolah-sekolah Protestan murtad, nyekel jubah satanis kanggo nglajengaké pamawasé Conradi bab “the daily,” lan kaya lumrahé tansah kedadéan, “para pamenang nulis sajarah.”
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.
Para malaékat suci nyathet sajarah sing sajati, nanging Adventisme Laodikia ngasilaké sawijining pendirian sajarah ing pasulayan bab panolakan marang pangerten Millerite babagan “kang saben dinane,” kang ndadèkaké sapa waé saka “wong-wong kang ora sinau” ing Adventisme Laodikia precaya yèn tegesé “kang saben dinane,” sing déning Sister White diidentifikasi asalé saka “malaékat-malaékat kang diusir saka swarga,” satemené iku sawijining doktrin kang bener. Sajroning taun-taun wiwitan abad kaping rong puluh, W. W. Prescott mimpin ing ngasilaké sawijining publikasi kanthi irah-irahan, The Protestant. Sakabèhé dhasar pamikiran publikasi iku yaiku kanggo mulang yèn pangerten Miller babagan “kang saben dinane” iku kliru, lan yèn Protestantisme murtad, ing ngendi dhèwèké olèh kaprigelan teologisé, iku bener nalika maringi sawijining pralambang satanis marang Kristus. Ing sajarah iku A. G. Daniells (Presiden General Conference), manunggal tenaga karo Prescott ing serangan satanis marang kayektèn, sanadyan Sister White wis langsung maringi panyengkuyung marang panemuné Miller babagan “kang saben dinane” minangka kang bener.
“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.
“Gusti nduduhaké marang aku yèn bagan taun 1843 iku katuntun déning asta-Né, lan yèn ora ana pérangan siji waé saka bagan iku kang kena diowahi; yèn angka-angka iku wis kaya sing dikarsakaké déning Panjenengané. Yèn asta-Né ana ing sadhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, supaya ora ana wong siji waé kang bisa weruh, nganti asta-Né dipunangkat.”
“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.
“Banjur aku weruh ngenani ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan dudu pérangan saka teks; lan manawa Gusti maringaké pamawas sing bener bab iku marang wong-wong sing nglairaké sesambat bab wektu pangadilan. Nalika ana kasatunggalan, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas sing bener ngenani ‘Daily;’ nanging wiwit taun 1844, sajroning kabingungan, pamawas-pamawas liyané wis ditampani, lan pepeteng sarta kabingungan banjur ngetutaké.” Review and Herald, November 1, 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.”
Nalika dumadine serangan Prescott lan Daniells marang bebener bab “the daily,” Prescott lan Daniells sajatine makili panemu minoritas ing prakara iku, lan pituture Sister White sajrone pasulayan kasebut marang wong loro mau yaiku supaya padha meneng, sanadyan piyambakipun ngandharake kanthi tembung kang luwih diplomatis, kayata, “ing kasunyataning meneng ana kawicaksananmu.” Nalika piyambakipun nyaruwe pandhangan palsu wong loro mau, piyambakipun uga nekanake manawa prakara “the daily” iku ora kena digawe pitakon ujian. Para revisionis sajarah, kang revisionisme iku sawijining metode sajarah kang dianggep wiwit tuwuh saka ordho Yesuit ing gréja Katulik, wis migunakaké pangandikanipun bab “the daily” supaya ora digawe pitakon ujian, kanggo ngalang-alangi pambiji kang jujur tumrap doktrin kasebut. Wong-wong mau nyalahsajèkaké pangandikanipun, awit kanthi ajeg padha ngilangi kasunyatan manawa nalika piyambakipun mènèhi pitutur supaya ora nggegèraké prakara “the daily,” piyambakipun tansah mènèhi watesan marang pangandikanipun nganggo ukara kayata, “ing wektu iki,” utawa “ing kaanan kang saiki.”
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.
Minangka sawijining nabi wadon, piyambakipun ngupaya ngendhalèkaké sawijining pasulayan sing saya ngrembaka, sing wis ana ing ambang njalari pamisahan gedhé ing pasamuwan sacara jembar, déning sawatara golongan cilik wong-wong sing ngira yèn amarga padha dadi para pemimpin, mula padha nduwèni wewenang kanggo nyengkuyung apa waé sing padha netepaké minangka kayektèn. Lan Gusti, lumantar pangaribawanipun, njaga pakaryan Iblis iku tetep kaendhalèkaké nganti piyambakipun séda. Banjur ing taun 1931, ana sawijining dorongan anyar kanggo nampik kayektèn bab “the daily” sing dicoba, lan ing pungkasane kasil kaleksanan. Saiki pangertosan sing sejati bab tegesé “the daily” iku dadi pangertosan minoritas ing Adventisme Laodikia, lan ing sajroning kaanan saiki “the daily” iku temtu dadi pitakonan ujian.
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.
Nalika panemu sing dianut déning mayoritas nyekel pangerten sing bener, iku dudu sawijining ujian; nanging nalika bebener apa waé ditetepake minangka kasalahan, nalika iku iku dadi sawijining ujian. Nalika kompilasi naskah sing diwènèhi irah-irahan Manuscript Releases diterbitake ing taun 1980-an, utawa sakiteré wektu kuwi, nalika semana banjur diakoni ana sawijining artikel sing cetha banget ing oposisi marang panemune Prescott lan Daniells bab “the daily,” kaya déné dhukungane marang panemune Miller.
“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.
“Ing tataran pengalaman kita ing wekdal punika, pikiran kita boten kenging dipunwalihaken saking pepadhang mirunggan ingkang sampun kaparingaken [dhateng kita] kangge dipunwawas wonten ing pakempalan wigati konferènsi kita. Lan wonten Sedulur Daniells, ingkang pikiranipun dipungarap déning satru; lan pikiran panjenengan saha pikiranipun Sepuh Prescott sami dipungarap déning para malaékat ingkang sampun kabuwang saking swarga. Pakaryanipun Sétan punika ngalihaken pikiran panjenengan, supados bab-bab alit saha rincian-rincian dipunlebokaken ingkang Gusti boten maringi ilham dhateng panjenengan supados dipunlebokaken. Bab-bab punika boten wigati pokok. Nanging punika gadhah teges ageng tumrap perjuwanganing kayekten. Lan gagasan-gagasan saking pikiran panjenengan, manawi panjenengan saged dipunseret adoh dhateng bab-bab alit utawi rincian-rincian, punika pakaryan rekasanipun Sétan. Kangge mbeneraken perkawis-perkawis alit wonten ing buku-buku ingkang sampun kaserat, panjenengan ngira menawi punika badhé dados pakaryan ageng. Nanging kula dipuntitah, Meneng punika kaluhuraning wicara.
“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.
“Aku diprentah supaya ngandika, Mandhega anggonmu goleki cacat. Manawa ancas iki saka Iblis bisa kaleksanan, mula katone marang kowe yen pakaryanmu bakal dianggep minangka kang paling nggumunake ing rancangan. Iku wus dadi rancanganing satru supaya sakabèhé prakara kang dianggep pantes diprayogakaké mau katuduhaké ing panggonan kang sakèhé golongan pikiran ora sarujuk.”
“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.
“Lan apa banjur? Pakaryan banget sing ndadèkaké Iblis rena bakal kelakon. Bakal diwènèhaké sawijining gambaran marang wong-wong njaba, dudu ngenani pracaya kita, nanging mung apa sing cocog karo karepé wong-wong mau, sing bakal ngrembakakaké sipat-sipat watak kang bakal njalari kebingungan gedhé lan ngrebut wektu-wektu emas kang kuduné digunakaké kanthi sregep kanggo ngaturaké piwulang gedhé ana ing ngarepé wong akèh. Panyajian-panyajian bab prakara apa waé sing wis kita garap ora bakal bisa kabèh selaras, lan asilé bakal mbingungaké pikirané wong-wong pracaya lan wong-wong sing ora pracaya. Iki pancèn bab banget sing wis dirancang déning Sétan supaya kelakon—apa waé sing bisa digedhèkaké kaya-kaya sawijining pasulayan.”
“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.
“Wacanen Yézkiel, bab 28. Saiki, ing kéné ana sawijining pakaryan gedhé, ing ngendi roh-roh anèh bisa mèlu tumindak. Nanging Pangéran nduwèni sawijining pakaryan kang kudu katindakaké kanggo nylametaké jiwa-jiwa sing lagi binasak; lan papan-papan kang bisa diisèni déning Sétan, kanthi nyamur, nggawa kacawuhan ana ing barisan kita, iku bakal ditindakaké kanthi sampurna, lan kabèh béda-béda cilik mau bakal dadi saya gedhé lan katon cetha.”
“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.
“Lan wiwit kawitan aku wus dipratélakaké yèn Gusti ora masrahaké bebaning pakaryan iki marang para Sepuh Daniells utawa Prescott. Apa akaling Iblis kudu dipasrahaké mlebu, apa ‘Daily’ iki kudu dadi prakara kang mangkono gedhéné nganti digawa mlebu kanggo mbingungaké pikiran lan ngalang-alangi majuning pakaryan ing mangsa kang wigati iki? Ora kena mangkono, apa waé kahanané. Bab iki ora kena diangkat, amarga roh kang bakal digawa mlebu iku bakal nimbulaké larangan, lan Lucifer lagi ngawasi saben gerakan. Piranti-piranti Setan bakal miwiti pakaryané, lan kabingungan bakal digawa mlebu ing antarané kita. Kowé ora katimbali kanggo nggoleki bedaning panemu kang dudu pitakonan panguji; nanging menengmu iku wicara kang cetha. Aku ndeleng prakara iki kabèh kanthi cetha ana ing ngarepku. Manawa Iblis bisa nyeret sapa waé saka umat kita dhéwé ing bab-bab iki, kaya kang wis dirancangé, prekarané Setan bakal menang. Saiki pakaryan iku kudu enggal ditindakaké tanpa tundha lan aja ana [bedaning] panemu kang diwedharaké.”
“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].
“Setan bakal nyurung wong-wong mau kang wis metu saka antarané kita supaya nyawiji karo para malaékat ala lan ngalang-alangi pakaryan kita lumantar pitakon-pitakon kang ora wigati, lan sepira gedhéné kabungahan ing pakemahaning mungsuh. Rapatna bebarengan, rapatna bebarengan. Kabèh prabédan iku kudu kakubur. Pakaryan kita saiki yaiku nyawisaké kabèh kakuwatan jasmani kita lan sakabèhé daya saraf otak kita kanggo nyingkiraké prabédan-prabédan iki saka dalan, lan supaya kabèh dadi selaras. Menawa Setan, kanthi kawicaksanané kang gedhé nanging ora kasucèkaké, diidinaké olèh pegangan sing paling sithik waé, [dhèwèké mesthi bungah].”
“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.
“Saiki, nalika aku weruh kepriyé kowé padha makarya, pikiranku nangkep sakabèhé kaanan iku lan asilé menawa kowé nerusaké lan maringi marang golongan-golongan sing wis ninggalaké kita sanadyan mung kasempatan sing paling sethithik kanggo nggawa karancuan ana ing antarané barisan kita. Kurangé kawicaksananmu iku bakal dadi pas kaya sing dikarepaké Sétan. Proklamasimu sing sora iku dudu ana ing sangisoring ilhamé Roh Suci. Aku diprentah supaya kandha marang kowé yèn tumindakmu nggolèki cacat ana ing tulisané wong-wong sing wis katuntun déning Gusti Allah iku dudu ilham saka Gusti Allah. Lan menawa iki kawicaksanan sing bakal diwènèhaké Elder Daniells marang wong akèh, aja pisan-pisan maringi dhèwèké kalungguhan resmi, awit dhèwèké ora bisa nalar saka sabab marang akibat. Menengmu babagan prekara iki iku kawicaksananmu. Saiki, samubarang kaya nggolèki cacat ana ing terbitan wong-wong sing wis ora urip iku dudu pakaryan sing dipasrahaké Gusti Allah marang sapa waé ing antaramu kanggo dilakoni. Amarga menawa wong-wong iki—Elders Daniells lan Prescott—wis ngetutaké pituduh sing diwènèhaké ing makarya ing kutha-kutha, mesthiné bakal ana akèh, ya akèh banget, wong sing yakin marang bebener lan banjur mratobat, wong-wong sing mumpuni sing [saiki] ana ing kalungguhan-kalungguhan sing ora bakal tau bisa digayuh.”
“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.
“Salumahing jagad kudu dianggep minangka satunggaling kulawarga ageng. Lan manawa panjenengan kagungan sumber kawruh ingkang mekaten limrahipun kangge dipunpundhut, yagene panjenengan sampun ngantos nglilakaken jagad punika sirna ngantos pirang-pirang taun déning paseksi-paseksi ingkang sampun kaparingaken déning Gusti kita, Yesus Kristus? Agami ingkang sajati mulang dhateng kita supados nganggep saben priya lan wanita minangka pribadi ingkang saged kita tindaki kabecikan.”
“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.
“Bab iki wis pirang-pirang taun kacithak: ‘Pikiran kang Imbang,’ paseksen marang Penatua Andrews. Pikiran iku bisa dilatih supaya dadi kakuwatan kanggo mangertèni kapan kudu ngandika lan beban apa kang kudu ditampani lan ditanggung, amarga Kristus iku Guru panjenengan. Lan aku wedi banget tumrap panjenengan [nalika aku weruh panjenengan] ngunggul-unggulaké kawicaksanan panjenengan dhéwé lan nempuh dalan kang njalari mlebu béda-béda panemu. Pangéran nimbali para wong wicaksana kang bisa meneng nalika iku dadi kawicaksanan tumrap wong-wong mau kanggo tumindak mangkono. Menawa panjenengan kepéngin dadi manungsa kang wutuh, panjenengan mbutuhaké kasucèkaké lumantar Gusti Yésus Kristus. Saiki ana pakaryan kang lagi wae diwiwiti, lan muga kawicaksanan katon ana ing saben pelayan, ing saben présidhèn konferènsi. Nanging ing kéné ana sawijining pakaryan kang kuduné wis panjenengan cekel wiwit pirang-pirang taun kapungkur, ing panggonan panjenengan dibutuhaké kanggo ngangkat swara panjenengan tumrap pakaryan iki dhéwé. Kristus maringi pituduh-pituduh mirunggan marang sakèhé umat-Nya bab apa kang kudu ditindakaké lan bab prakara-prakara kang ora kena ditindakaké. Lan isih ana sawetara wektu tumrap kita kanggo nindakaké kabeneraning Pangéran. Panjenengan bisa mangertèni dalaning Pangéran. Aku weruh ancas panjenengan kanggo ngatur samubarang manut rancangan panjenengan dhéwé sawisé panjenengan dipasang dadi présidhèn. Panjenengan wis ngira yèn panjenengan bakal nindakaké prakara-prakara kang nggumunakaké, kang satemené dadi pakaryan kang ora dipasrahaké Gusti Allah marang tangan panjenengan kanggo ditindakaké. Saiki, pakaryan panjenengan dudu nindhes, nanging nglilakaké saben kabutuhan sabisa-bisané menawa Pangéran wis nampani panjenengan kanggo ngabdi. Nanging panjenengan wiwit banget awal wis mratandhani yèn kawicaksanan lan paugeran pangadilan kang wis disucèkaké durung kababar déning panjenengan. Panjenengan ngumbar prakara-prakara kang ora bakal ditampa kejaba menawa Pangéran maringi pepadhang.”
“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.
“Aku wis diwulang yèn tumindak kesusu kang kaya mangkono iku ora [kudu] ditindakaké [kaya mangkono], kayata milih kowé dadi présidhèn konferènsi sanajan mung setaun manèh. Nanging Pangéran nglarang supaya ora ana manèh prakara-prakara kesusu kang kaya mangkono nganti perkara iku digawa ana ing ngarsané Pangéran sajroning pandonga; lan déné kowé wis nampa pesen yèn pakaryané Pangéran kang dipasrahaké marang présidhèn iku tanggung jawab kang banget sa[k]ral lan abot, kowé ora nduwé hak moral kanggo njeblug kaya sing kok tindakaké bab “Daily” iku lan ngira yèn pangaribawamu bakal netepaké pitakonan iku. Ana Penatua Haskell, kang wis nanggung tanggung jawab-tanggung jawab abot, lan ana Penatua Irwin lan sawetara wong liya kang bisa tak sebut, kang padha nanggung tanggung jawab-tanggung jawab abot.
“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.
“Ing endi pakurmatanmu marang para wong sepuh? Panguwasa apa kang bisa koktindakaké tanpa nglumpukaké kabèh wong sing tanggung jawab kanggo nimbang prakara iku? Nanging sapunika ayo kita nliti prakara iki. Sapunika kita kudu nimbang manèh apa iki paukumané Pangéran, ing ngarepé pakaryan kang wis katiwasaké, kanthi nuduhaké semangatmu kanggo nerusaké pakaryan iku nganti setaun manèh. Manawa kowé bakal nerusaké pakaryan iku setaun manèh kanthi pitulungan kang bakal manunggal karo kowé, mesthiné kudu ana owah-owahan kang dumadi ana ing kowé lan ing Penatua Prescott. Lan asorana atimu piyambak ana ing ngarsané Allah. Pangéran kudu mirsani ana ing kowé pratélan saka pengalaman kang béda, awit manawa tau ana wong-wong kang mbutuhaké dibalèkaké manèh marang pangowahaning ati ing wektu sapunika iki, wong-wong iku ya iku Penatua Daniells lan Penatua 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.
“Pitu wong lanang kudu kapilih, yaiku wong-wong kang wicaksana lan lumantar pakaryaning sih-rahmaté Allah [mènèhi] bukti [bab] sawijining pambalikan manèh. Awit menawa ana wong-wong kang mengkono kabutakane nganti ora bisa nalar saka sabab marang akibat, satemah padha nglirwakake wong-wong kang wis nanggung tanggung jawabing pakaryan lan para présidhèn konferènsi iki, [yaiku] wong-wong [kang] wis ngemban pakaryan luwih saka rong taun, saéngga padha ora digatekake lan dumadi akibat kang mangkono gumrégahé nganti wong-wong padha nglalèkaké pakaryan kang sajroning taun-taun wis tansah katuduh ana ing ngarepé—yaiku pakaryan ing kutha-kutha—lan ora ana, utawa mung sathithik banget, kawigatosan [kang] diparingake marang para wong tuwa kanggo pitedah, nanging malah mratélakaké prakara-prakara kang dipilihé dhéwé kanggo diwènèhake marang wong akèh, iku mbuktèkaké dhéwé bab ora amané wong-wong kang arep dipasrahi pakaryan kang agung lan nggumunaké mengkono.”
“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.
“Sang Kristus ora pejah. Panjenengane ora bakal tau nglilani pakaryanipun diterusake kanthi cara aneh kaya mangkene. Buku-buku iku kareben apa anane. Manawa ana owah-owahan kang satemene wigati, Gusti Allah bakal ndadosake kasalarasan ana ing owah-owahan iku kanthi selaras, nanging manawa sawijining pekabaran wis dipasrahake marang manungsa kanthi tanggung jawab gedhe kang kinandhut ing kono, [Gusti Allah] nuntut kasetyan kang makarya lumantar katresnan lan nyucekake jiwa. Sesepuh Daniells lan Prescott kaloroné padha mbutuhake panobatan malih. Sawijining pakaryan aneh wis mlebu, lan iku ora selaras karo pakaryan kang Sang Kristus rawuh ing jagad kita kanggo nindakaké; lan kabeh wong kang satemene wis mratobat bakal nindakaké pakaryané Sang Kristus.
“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.
“Kita kabèh [kudu] nindakaké pakaryan kang bakal ngluhuraké Sang Rama. Kita wis tekan ing krisis—ya iku supaya padha salaras karo wataké Gusti Yesus Kristus ing mangsa panyawisan iki, utawa aja nyoba [nindakaké iku]. Sesepuh Daniells, [sampeyan ora] kena ngrasa bébas ngunggahaké swara panjenengan kanthi sora kaya sing wis panjenengan tindakaké ana ing kaanan kang padha. Lan mangertia, présidhèn sawijining konferènsi iku dudu panguwasa. Panjenengané nyambut gawé sesarengan karo para wong wicaksana kang manggoni kalungguhan minangka présidhèn-présidhèn kang wis ditampi déning Gusti Allah. Panjenengané ora nduwèni kabébasan kanggo campur tangan marang tulisan-tulisan ing buku-buku cetak saka pena-pena kang wis ditampi déning Gusti Allah. Wong-wong mau ora kena manèh nyekel panguwasa kajaba yèn padha nuduhaké luwih sithik daya mrentah lan nguwasani. Krisis wis dumadi, awit Gusti Allah bakal kaaibaké.”
“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 . . .
“Piyé anggoné Gusti mirsani kutha-kutha sing durung digarap? Kristus ana ing swarga. Saiki pangakoné kudu mangkéné, ‘Ora ana pamaréntahan karajan. Lan saiki iki wektuné krisising jagad iki. Saiki Aku iki Kuwasa kanggo nylametaké utawa ngrusak. Saiki iki wektuné nalika nasib kabèh ana ing astaning-Ku. Aku wis maringi nyawa-Ku kanggo nylametaké jagad. Lan “Aku, manawa Aku kaangkat munggah,” sih-rahmat kang nylametaké sing bakal Dakparingaké bakal mbuktèkaké yèn kabèh wong sing gelem kawangun manut kaserupan ilahi lan dadi siji karo Aku bakal nyambut-gawé kaya Aku nyambut-gawé lumantar kuwasa sih-rahmat-Ku kang nebus.’ Sapa waé sing gelem, [muga] nyekel gegandhèngan karo para saduluré kanggo nindakaké pakaryan sing diparingaké marang wong-wong mau kanggo ditindakaké nalika padha mapan ing papan-papan tanggung jawab miturut piwulang sing diparingaké déning Gusti, lan ngupaya kanthi satuhu banget supaya nyambut-gawé kanthi karukunan kang sampurna karo Panjenengané sing mangkono tresna marang jagad nganti maringaké nyawané minangka kurban kang sampurna kanggo kaslametaning jagad. Aku matur marang para pelados kita, yèn nalika padha mlebu ing pakaryan ing kutha-kutha kita, muga ana kasunyatan suci kang ayem ngiringi paladosan Sabda. Kita ora bisa nindakaké kesan sing samesthiné tumrap pikiraning rakyat manawa kita...”
“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.
“Aku nyalin saka Buku Harianku. Kayektèn kaya dene ana ing Gusti Yesus—ucapna, ndedongaa, pracayaa saben tembunge ana ing kasantosané. Apa kauntunganmu manawa kaluputan digawa menyang ngarepé wong-wong sing wis nyimpang saka pracaya lan nggatèkaké roh-roh panggodha, wong-wong sing durung suwe iki bebarengan karo kita ana ing pracaya? Apa kowé bakal ngadeg ing sisihé Iblis? Wenenaa kawigatènmu marang paladhèn-paladhèn sing durung digarap. Ana pakaryan sadonya ana ing ngarepé kita. Aku kaparingan pepadhang gegambaran bab 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.
“Satunggaling pribadi ingkang narik kawigatosan sanget makili gagasan-gagasan saking pamanggih-pamanggih ingkang katingal meyakinkan ingkang dipunaturakenipun, yaiku raos-raos pamanggih ingkang benten saking bebenering Kitab Suci ingkang sajati. Lan para tiyang ingkang kaluwen lan kasatan amargi ngudi satunggaling prekawis ingkang enggal padha ngrembakakaken gagasan-gagasan [ingkang makaten meyakinkanipun] saéngga Penatua Prescott wonten ing bebaya ingkang ageng. Penatua Daniells ugi wonten ing bebaya ingkang ageng [badhe] kapundhut mlebet ing satunggaling kasasaraken, bilih raos-raos pamanggih punika saged dipunucapaken wonten ing pundi-pundi, punika badhe dados kados satunggaling donya enggal.”
“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.
“Inggih, mesthi mekaten, nanging nalika pikiranipun sami kaserep mekaten, kula dipun-tuduhaké bilih Sadérék Daniells lan Sadérék Prescott sami nenun wonten ing pengalamanipun raos-raos ingkang katingalipun rohaniah[istis] lan narik umat kita dhateng raos-raos ingkang éndah ingkang, menawi saged, badhé nasaraken para pilihan piyambak. Kanthi pena kula, kula kedah nelusur [kasunyatan] bilih para sadérék punika badhé mirsani cacad wonten ing gagasan-gagasanipun ingkang nyasaraké, ingkang badhé ndadosaken kayektèn wonten ing kawontenan boten mesthi; lan [nanging] piyambakipun [badhe] tetep ngadeg medal kados-kados [manawi gadhah] pamahaman rohaniah ingkang ageng. Saiki kula kedah ngandharaken dhateng piyambakipun [bilih] nalika prakara punika dipun-tuduhaké dhateng kula, nalika Penatua Daniells ngungakaken swantenipun kados kalasangka wonten ing mbélani gagasan-gagasanipun bab ‘Daily,’ asil-asil salajengipun sampun dipun-suguhaken. Umat kita saya dados bingung. Kula mirsani asilipun, lajeng kula kaparingan pepéling bilih menawi Penatua Daniells, tanpa nggatèkaken pungkasanipun, tetep kasengsem mekaten lan nglilakaken piyambakipun pitados bilih piyambakipun wonten ing sangandhaping inspirasi Allah, skeptisisme badhé kasebar ing antawisipun barisan kita wonten ing pundi-pundi, lan kita badhé dumunung wonten ing papan ing ngendi Sétan badhé nggawa pesen-pesenipun. Kafir boten pitados lan skeptisisme ingkang temen badhé kasebar wonten ing pikiraning manungsa, lan panèn-panèn piala ingkang anèh badhé nggentosi kayektèn.” 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.
Sajarahing generasi kapindho mratelakaké saya mundhaké pambrontakan. Spiritisme sing kaétokaké déning kamar-kamar gegambarané Ezekiel nggambaraké yèn “Sadulur Daniells lan Sadulur Prescott lagi ngrémbakakaké menyang sajroning pangalamané panemu-panemu kang awujud kaya spiritisme lan narik umat kita marang raos-raos éndah kang bakal ngapusi, manawa bisa, malah para pinilih piyambak.” Spiritisme sing ana gandhèngané karo pamawas palsu bab “the daily,” iku minangka pralambang apa sing, manawa bisa, bakal ngapusi para pinilih piyambak. Dhèwèké nyandhakaké bebarengan spiritisme saka panteisme sing lagi dipunmajengaké déning Kellogg karo dorongané Prescott lan Daniells kanggo netepaké “the daily” minangka paladosan Kristus ing papan suci.
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.
Dhèwèké mènèhi dhawuh marang wong-wong mau supaya ora ndumuk kitab-kitab iku, kang kanthi mangkono panjenengané lagi ngadhepi dorongan saka Prescott lan Daniells kanggo nulis ulang buku karangan Uriah Smith, Daniel and the Revelation, supaya piwulangé bab “the daily,” dicopot, kaya dene Miller uga ngenali prakara iku. Para revisionis sajarah saka Laodikia, kang déning Yesaya diarani “wong-wong kang sinau”, wis nindakaké sawijining pakaryan kang nggumunaké tumrap wong-wong Adventisme kang ora sinau; awit wong-wong mau wis nyaléwèhaké paseksèning sajarah supaya nuntun wong-wong kang kupingé gatel lan pakulinan sinaué cethek supaya ngira yèn prakara “the daily,” iku ora wigati, lan yèn Miller iku klèru ing prakara iku. Pakaryan revisi iku minangka bagéan saka reruntuhan kang dituduhaké marang Miller, kang bakal disapu lunga déning wong kang nggawa sapu rereged, ing wektu nalika pepanggihaning pangwasané Gusti Allah ing Midnight Cry diulang manèh.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
Kita bakal nerusake panaliten kita ngenani generasi kapindho Adventisme Laodikia ing artikel sabanjuré.
“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.
“Pangandika, ‘Majua,’ isih kudu dirungokake lan diajeni. Kahanan-kahanan kang warna-warni kang dumadi ing jagad kita nuntut pakaryan kang bakal ngadhepi perkembangan-perkembangan mirunggan iki. Gusti mbutuhake wong-wong kang landhep lan cetha pangriptane ing bab rohani, wong-wong kang digarap dening Roh Suci, kang satemene nampani manna kang seger saka swarga. Ing pamikiran wong-wong kaya mangkono, Sabdaning Allah madhangi kanthi pepadhang, ngudharake marang wong-wong mau luwih saka sadurunge dalan kang aman. Roh Suci makarya ing pikiran lan ati. Wektune wis tekan nalika lumantar para utusaning Allah gulungan kitab lagi dibabar marang jagad. Para pandhidhik ing sekolah-sekolah kita aja pisan-pisan kabelenggu amarga dipangandikani yen wong-wong mau mung kena mulang apa kang wis diwulangake nganti saiki. Singkirna watesan-watesan iki. Ana Allah kang maringi piwucal kang kudu diucapake dening umate. Aja nganti ana pelayan Injil ngrasa kaiket utawa diukur manut ukuraning manungsa. Injil kudu kaleksanan manut karo piwucal-piwucal kang dikirim dening Allah. Apa kang diparingake Allah marang para abdiné supaya diucapake ing dina iki mbok menawa dudu kayekten kang ana kanggo jaman rong puluh taun kapungkur, nanging iku pesening Allah kanggo wektu iki.” The 1888 Materials, 133.