In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
Tamin’ny taona 1884, i Ellen White dia nahazo ny fahitana farany nataony teo imason’ny olona. Nomena tany Portland, Oregon, izany. Ny fahitana voalohany teo imason’ny olona dia nomena azy tamin’ny 1844, tany Portland, Maine. Jesosy dia mampiseho mandrakariva ny fiafaran’ny zavatra iray miaraka amin’ny fiandohan’izany zavatra izany.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
“Tsy ela taorian’ny fandalovan’ny fotoana, tamin’ny 1844, no nomena ahy ny fahitana voalohany. Namangy an-dRamatoa Haines tao Portland aho, anabavy malala ao amin’i Kristy, izay nifamatotra tamin’ny ahy ny fony; izahay dimy mianadahy, samy vehivavy avokoa, dia nandohalika tamim-pahanginana teo amin’ny alitara fianakaviana. Raha mbola nivavaka izahay, dia tonga tamiko ny herin’Andriamanitra tamin’ny fomba izay mbola tsy tsapako hatrizay.”
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Toy ny voahodidin’ny mazava aho, ary toy ny niakatra ambony hatrany niala tamin’ny tany. Nitodika hijery ny vahoakan’ny fiavian’i Kristy teo amin’izao tontolo izao aho, nefa tsy nahita azy, raha nisy feo nilaza tamiko hoe: ‘Jereo indray, ary jereo ambony kely kokoa.’ Tamin’izany dia natratrako ny masoko, ka nahita lalana mahitsy sady ety, nasandratra avo be ambonin’izao tontolo izao. Teo amin’izany lalana izany no nandehanan’ny vahoakan’ny fiavian’i Kristy ho any amin’ilay tanàna izay teo amin’ny faran’ilay lalana. Nisy mazava mamirapiratra napetraka tao aoriany teo am-piandohan’ilay lalana, izay nolazain’ny anjely tamiko fa ilay ‘antso tamin’ny mamatonalina.’ [JEREO MATIO 25:6.] Namirapiratra nanaraka ny lalana manontolo io mazava io, ary nanome hazavana ho an’ny tongony, mba tsy ho tafintohina izy.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Raha nibanjina an’i Jesosy, Izay teo anoloany indrindra, nitarika azy ho any an-tanàna, dia voaaro izy. Nefa tsy ela dia sasany reraka, ka nanao hoe lavitra loatra ny tanàna, ary nanantena izy fa ho efa tafiditra tao talohan’izany. Dia nampahery azy Jesosy tamin’ny nanandratany ny sandriny ankavanana be voninahitra; ary avy tamin’ny sandriny dia nivoaka ny mazava iray izay nitsoka nanerana ny antokon’ny adventa, ka niantso mafy izy hoe: ‘Haleloia!’ Ny hafa kosa, tamim-pahasahiana tsy am-piheverana, nandà ny mazava teo aoriany, ka nanao hoe tsy Andriamanitra no nitondra azy nivoaka hatraiza izao. Dia maty ny mazava tao aoriany, ka navelany ho ao anatin’ny aizina tanteraka ny tongony; ary tafintohina izy ka tsy nahita intsony ny marika sy Jesosy, ary latsaka niala tamin’ny làlana nidina ho any amin’ilay tontolo maizina sy ratsy fanahy etsy ambany.” Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
Ao anatin’ilay tantaram-piainan’i Ellen White misy boky enina, nosoratan’ny zafikeliny Arthur L. White, dia voarakiny ny fanambarana iray nataon’i John Loughborough tao amin’ny Fivorian’ny Fihaonambe Lehibe tamin’ny taona 1893.
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
“Loughborough, tamin’ny nanaovany lahateny tao amin’ny fivorian’ny General Conference sivy taona tatỳ aoriana, dia nilaza hoe: “Efa nahita an’i Sister White tao amin’ny fahitana aho, tokony ho in-dimampolo teo. Ny voalohany dia efa tokony ho efapolo taona lasa izay.... Ny fahitana farany nataony ampahibemaso dia tamin’ny taona 1884, tao amin’ny toby fivoriana tao Portland, Oregon.” Ellen White Biography, boky faha-3, 256.
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
Mbola mbola hanana nofy sy fahitana izy taorian’ny 1884, nefa ny fahitana izay nitranga teo imason’ny besinimaro dia nifarana marina tokoa efapolo taona katroka taorian’ny niandohany, ary samy tao amin’ny tanàna nantsoina hoe Portland no nisehoan’ny fiandohana sy ny fiafaràn’ireo fahitana misokatra. Ny tanàna voalohany dia teo amin’ny morontsiraka atsinanan’i Etazonia, ary ny tanàna farany kosa teo amin’ny morontsiraka andrefana. Mety hisy haniry hilaza fa tsy midika inona izany zava-misy izany afa-tsy fifanandrifian-javatra maha-olombelona fotsiny, ary ny hafa kosa mety hilaza fa efa tanteraka ny tanjon’ireo fahitana misokatra, ka izany no namaranan’ny Tompo azy rehefa afaka efapolo taona.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Ny tena antony dia noho ny fitomboan’ny tsy fankatoavana sy ny fikomiana manohitra ny fanomezam-pahasoavan’ny faminaniana izay efa nomena ny hetsika Millerita.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“Rehefa tonga teto Oakland aho dia nomban’ny fahatsapana mavesatra ny amin’ny toetry ny raharaha tany Battle Creek, ary izaho kosa nalemy, tsy nanan-kery hanampy anareo. Fantatro fa niasa ny lalivain’ny tsi-finoana. Ireo izay nanamavo ny didy mazava ao amin’ny tenin’Andriamanitra dia nanamavo koa ny testimonies izay nananatra azy hihaino izany teny izany. Raha nitsidika tany Healdsburg aho tamin’ny ririnina lasa teo, dia nahery tamin’ny vavaka sy vesaran’ny tebiteby ary alahelo. Fa indray mandeha, raha nivavaka aho, dia nesorin’ny Tompo ny haizina, ka fahazavana lehibe no nameno ny efitra. Nisy anjelin’Andriamanitra teo anilako, ary toa tany Battle Creek aho. Tao amin’ny filan-kevitrareo aho; nandre teny nambaran’olona aho, nahita sy nandre zavatra izay, raha sitrapon’Andriamanitra, dia iriko mba ho voafafa mandrakizay tsy ho ao an-tsaiko. Naratra mafy ny fanahiko ka tsy fantatro izay hatao na izay holazaina. Misy zavatra sasany tsy azoko ambara. Nasaina aho tsy hampahafantatra na iza na iza ny amin’izany, fa mbola maro no tsy maintsy haseho mialoha.
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
“Nolazaina tamiko ny hanangona ny fahazavana izay nomena ahy sy hamela ny tarany hamirapiratra ho any amin’ny vahoakan’Andriamanitra. Efa nataoko izany tamin’ny lahatsoratra tao amin’ny gazety. Nifoha tamin’ny telo ora aho saika isa-maraina nandritra ny volana maro ka nanangona ireo zavatra samihafa izay nosoratana taorian’ny nanomezana ahy ireo testimonia roa farany tany Battle Creek. Nosoratako ireo raharaha ireo ka nalefako haingana tany aminareo; kanefa tsy noraisiko araka ny tokony ho izy ny fikarakarana ny tenako, ary ny vokany dia resin’ny enta-mavesatra aho; tsy mbola vita avokoa ny soratro rehetra mba hahatratra anareo tamin’ny Fivoriambe Lehibe.”
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
“Ary nony teo am-bavaka aho dia nanambara ny Tenany indray ny Tompo. Tany Battle Creek indray aho. Tao an-trano maro aho ka nahare ny teninareo manodidina ny latabatrareo. Ny antsipiriany dia tsy mahazo ambarako ankehitriny. Manantena aho fa tsy ho voatery hotanisaina mihitsy izany. Ary nanana nofy maromaro tena manaitra indrindra koa aho.
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“Feo inona no hoekenareo ho feon’Andriamanitra? Inona no hery voatahiry eo am-pelatanan’ny Tompo hanitsiana ny fahadisoanareo sy hampisehoana aminareo ny lalana alehanareo araka izay tena izy? Inona no hery hiasa ao amin’ny fiangonana? Raha mandà hino ianareo mandra-panaisotra ny aloky ny tsy fahazoana antoka rehetra sy ny mety rehetra hisian’ny fisalasalana, dia tsy hino mihitsy ianareo. Ny fisalasalana izay mitaky fahalalana lavorary dia tsy hilefitra velively eo anatrehan’ny finoana. Miorina amin’ny porofo ny finoana, fa tsy amin’ny fampisehoana tsy azo lavina. Takian’ny Tompo amintsika ny hankatoavantsika ny feon’ny adidy, raha toa ka misy feo hafa manodidina antsika rehetra mandrisika antsika hanaraka lalana mifanohitra amin’izany. Mitaky fitandremana mafy avy amintsika ny fanavahana ny feo miteny avy amin’Andriamanitra. Tsy maintsy toherintsika sy resintsika ny fironana, ary ankatoavintsika ny feon’ny fieritreretana, tsy misy fifanolanana na fampandefitra, fandrao mitsahatra ny fanentanan’izany ka ny sitrapo sy ny fientanam-po no hanapaka. Tonga amintsika rehetra ny tenin’ny Tompo, dia isika izay tsy nanohitra ny Fanahiny tamin’ny fanapahan-kevitra tsy hihaino sy tsy hankatò. Ity feo ity dia re ao amin’ny fampitandremana, ao amin’ny torohevitra, ary ao amin’ny fananaran-teny. Hafatry ny Tompo mitondra fahazavana ho an’ny olony izany. Raha miandry antso mafimafy kokoa na fotoana tsara kokoa isika, dia mety hesorina amintsika ny fahazavana, ka havela ao amin’ny haizina isika.” Testimonies, volume 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Nanamarika i Sister White fa raha mbola miseho hatrany ny fikomiana manohitra ny asany amin’ny maha-mpaminanivavy azy, dia “azo esorina ny fahazavana, ary” ny Advantisma Laodiseana dia “havela ao amin’ny maizina.” Tamin’ny 1915, dia nesorina ny fahazavana. Andriamanitra dia nanana sy mbola manana fahafahana feno hanangana mpaminany na mpaminanivavy isaky ny sitrany hanao izany. Nanangana an’i Elisa Izy hanaraka an’i Elia, nefa tsy nisy mpaminany velona natsangana taorian’ny 1915, satria ny Tompo dia efa “nanaisotra ny fahazavana.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
Momba ny nofy sy ny fahitana nomena an’i Rahavavy White, dia nisy fe-potoana telo. Ny fe-potoana voalohany, naharitra efapolo taona, dia fotoana nisehoan’ny fahitana ampahibemaso, ho amin’ny tanjona nifandray tamin’ny fampiorenana ny fanomezam-pahasoavana ao an-tsain’ireo izay nanatrika tamin’ny fotoana nisehoan’ny fahitana. Avy eo, nanomboka tamin’ny 1884 ka hatramin’ny nahafatesany tamin’ny 1915, dia nisy fahitana sy nofy nomena izay mbola ho fanorenana ny vahoakan’Andriamanitra ihany, nefa nomena mangingina izany. Ny fe-potoana fahatelo dia nanomboka tamin’ny 1915, ary nanome ny porofo fa ny Advantisma Laodiseana dia tao anatin’ny haizin’ny fihemorana.
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
Ang Israelya sa karaan nagalaragway sa moderno nga Israel, kag sa tion sang bug-os nga pagrebelde nga ginrepresentar ni Eli kag sang iya duha ka anak nga lalaki, si Hophni kag si Phineas, wala sing “maathag nga panan-awon.” Ang kabangdanan amo ang ila mabug-at nga paglapas kag pagrebelde. Ang Dios wala nagabag-o.
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
“Nisy fampitandremana hafa koa tokony homena ny taranak’i Ely. Tsy nahazo nifandray tamin’ny mpisoronabe sy ny zanany Andriamanitra; ny fahotany, tahaka ny rahona matevina, no nanakombona ny fanatrehan’ny Fanahiny Masina. Kanefa teo afovoan’ny faharatsiana dia nitoetra ho mahatoky tamin’ny Lanitra ilay zaza Samoela, ary ny hafatry ny fanamelohana ho an’ny taranak’i Ely no andraikiny amin’ny maha-mpaminanin’ny Avo Indrindra azy.”
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
“‘Sarobidy ny tenin’i Jehovah tamin’izany andro izany; tsy nisy fahitana niseho miharihary. Ary tamin’izany andro izany, raha i Ely nandainga teo amin’ny fitoerany, sady efa nanomboka manjombona ny masony ka tsy nahita izy, ary talohan’ny namonoan’ny jiron’Andriamanitra tao amin’ny tempolin’i Jehovah, izay nisy ny fiaran’Andriamanitra, ary Samoela nandry hatoritory; dia niantso an’i Samoela Jehovah.’ Noheveriny fa feon’i Ely izany, ka dia nankeny anilany fandrianan’ny mpisorona ilay zaza ka nanao hoe: ‘Inty aho; fa niantso ahy ianao.’ Dia namaly izy hoe: ‘Tsy niantso aho, anaka; mandria indray.’ Intelo no niantsoana an’i Samoela, ary intelo koa no namaliany toy izany. Ary tamin’izay dia resy lahatra i Ely fa ny feo miafina dia feon’Andriamanitra. Nandalo ny mpanompony voafidy, dia ilay lehilahy fotsy volo, Jehovah, mba hifandray amin’ny zaza iray. Izany dia fananarana mangidy nefa mendrika tokoa ho an’i Ely sy ny ankohonany.” Patriarika sy Mpaminany, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
Tao anatin’ny fivadiham-pinoan’ny tranon’i Ely dia tsy nisy fahitana miharihary, fa “sarobidy” ny Tenin’i Jehovah tamin’izany andro izany. Ny teny hebreo nadika hoe “sarobidy” dia midika hoe “tsy fahita firy”. Hatramin’ny 1844 ka hatramin’ny 1884, dia nisy “fahitana miharihary” nomena ny Advantisma Laodiseana. Voalohany dia naorina tao amin’ny tantaran’ny hetsika Millerita Filadelfiana izany, ary tamin’ny 1856 dia nanomboka nampahafantarina fa ny hetsika Filadelfiana dia efa niova ho amin’ny hetsika Laodiseana, nefa mbola nitohy ihany ny fahitana miharihary, satria maharitra fahari-po sy mamindra fo Andriamanitra.
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
Avy eo, tamin’ny taona 1863, dia nanomboka ny fikomiana hanohitra ireo fahamarinana fototra, nefa ny “fahitana mivantana” dia mbola nitohy hatramin’ny 1884. Avy eo dia nisy fiovana nitranga. Ao amin’ny toko faha-valon’ny bokin’i Ezekiela, ireo fahavetavetana efatra dia aseho ho miha-mitombo amin’ny toetrany. Ny taona 1884 dia maneho ny saika fiafaran’ny taranaka voalohany sy ny fiandohan’ny taranaka faharoa. Ny tantaran’ny Advantista dia manamarika fa tamin’ny 1881, ary avy eo indray tamin’ny 1882, dia nisy fitomboana roa lehibe teo amin’ny fikomiana.
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
Tamin’ny taona 1881, ny Filohan’ny Fivoriambe Foibe (George Butler) dia nanoratra sy namoaka andian-dahatsoratra tao amin’ny *Review and Herald*, izay nilazany fa ny ampahany sasany amin’ny Baiboly dia nahazo tsindrimandry mihoatra noho ny ampahany hafa, ary tamin’ny famaranana ny lahatsorany dia tena nanondro mihitsy aza izy fa misy ampahany sasany amin’ny Baiboly izay tsy nahazo tsindrimandry. Taorian’izany, tamin’ny taona 1882, Uriah Smith, izay mpitarika ny asa fanontam-pirinty, ary tamin’izany fotoana izany koa dia mpitarika ny asa fanabeazana, dia nanomboka nampianatra fa rehefa naseho tamin-dRahavavy White ny faminaniana momba ny hoavy na ny tantara masina tamin’ny lasa, dia nahazo tsindrimandry ny teniny; nefa, hoy ny heviny, rehefa nanondro ny tsy fahatanterahan’ny tena manokan’ny mambran’ny fiangonana izy, dia hevitra maha-olombelona azy fotsiny izany.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
Tamin’ny taona 1881 dia nisy fanafihana misokatra nataon’i Satana tamin’ny alalan’ny filohan’ny fiangonana hanohitra ny fahefan’ny Baiboly King James; ary tamin’ny taona nanaraka dia nitarika fanafihana mitovy amin’izany hanohitra ny fahefan’ny Fanahin’ny Faminaniana koa ilay mpitarika ny asa fanabeazana sy famoahana boky. Hatramin’ny taona 1884, ny fijoroana vavolombelona dia milaza fa tamin’izany andro izany dia tsy nisy fahitana misokatra. Hatramin’ny 1863 ka hatramin’ny 1881, dia nitombo ny fikomiana ka nahafaoka ny Baiboly sy ny Fanahin’ny Faminaniana, ary tsy niresaka fotsiny intsony ny fandavana ireo fanorenana.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
Ny fahavetavetana efatra aseho ao amin’ny Ezekiela toko faha-valo dia tanterahin’ireo loholona fahiny, izay maneho ny fitarihana an’i Jerosalema, izay nanomboka tamin’ny maha-fikambanam-piangonana ara-dalàna azy ho Adventisma Laodikeana tamin’ny taona 1863. Tamin’izany fotoana izany dia navoaka tao amin’ny Review and Herald ny lahatsoratra iray, izay atokan’ny mpahay tantara sasany ho nosoratan’i James White, na dia ny antontan-taratasy momba ilay lahatsoratra aza dia tena manondro kokoa an’i Uriah Smith ho mpanoratra tena izy. Na izany aza anefa, ny ozona momba ny fanorenana indray an’i Jeriko dia tanteraka mazava tamin’i James White, ary i Uriah Smith no olona namorona ny tabilao sandoka tamin’ny 1863. Tamin’ny taona 1881, ny filohan’ny Fihaonambe Lehibe dia nametraka lahatsoratra tao amin’ny Review and Herald, izay nanohitra ny fahefana feno ananan’ny Baiboly, ary avy eo tamin’ny taona nanaraka dia nanomboka fanafihana tamin’ny fahefan’ny Fanahin’ny Faminaniana i Uriah Smith.
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
Ireo lehilahy fahiny izay tokony ho mpiambina no nitarika fanafihana ampahibemaso izay natomboka tamin’ny famelezana ireo fahamarinana fototra aseho ao amin’ny nofin’i Miller sy aseho an-tsary eo amin’ireo takelaka roa an’i Habakoka. Avy teo dia nanomboka nanafika ireo vavolombelona roa, dia ny Baiboly sy ny Fanahin’ny Faminaniana, izy ireo. Tamin’io vanim-potoana io ihany (fiandohan’ny taona 1880), ny mpitarika ny asa ara-pahasalamana, John H. Kellogg, dia nanomboka nampiditra ny spiritisma amin’ny panteisma teo amin’ny fitarihan’ny fiangonana. Tamin’ny 1881 dia nalevina i James White, ary i Rahavavy White dia teo afovoan’ny fikomiana nitombo sy nihamafy nataon’ny mpitarika ny rafitra fanabeazana, ara-pahasalamana, ary ara-politikan’ny fiangonana.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
Ang mensahe na dumating noong 1856, na siyang pinalaking liwanag ng “pitong panahon,” at gayundin ang mensahe sa Laodicea, ay tinanggihan, at nilayon ng Panginoon na ulitin ang mismong mensaheng iyon sa Pangkalahatang Kumperensiya sa Minneapolis noong 1888, sa pamamagitan ng mensaheng iniharap nina Elder Jones at Waggoner. Ang kanilang mensahe ay hindi isang bagong mensahe, at nang kausapin ni Sister White yaong mga sumalungat sa kanilang mensahe, tinukoy niya na pinaniniwalaan ng mga mapanghimagsik na ang kanilang paglaban sa mensahe nina Jones at Waggoner ay kumakatawan sa kanilang pananagutang ipagtanggol ang matatandang muhon, na siya ring mga sinaunang pundasyon. Inihayag ng kanilang paghihimagsik na pagsapit ng 1888, hindi na nila nauunawaan kung ano ang mga pundasyon, samakatuwid baga’y na ang mga saligang katotohanan ay kumakatawan sa katuwiran ni Cristo. Sa konteksto ng mga muhon at ng mga tuntunin ni William Miller ay sinabi niya:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Tokony ho fantatsika ho antsika manokana izay mandrafitra ny Kristianisma, izay atao hoe fahamarinana, izay finoana noraisintsika, ary izay lalàn’ny Baiboly—dia ireo lalàna nomena antsika avy amin’ny fahefana ambony indrindra. Maro no mino nefa tsy manana antony iorenan’ny finoany, tsy manana porofo ampy momba ny fahamarinan’izany raharaha izany. Raha misy hevitra atolotra izay mifanaraka amin’ny hevitra efa niforona rahateo ao an-tsainy, dia vonona handray izany izy ireo. Tsy mandinika miainga avy amin’ny antony mankany amin’ny vokany izy; tsy manana fototra marina ny finoany, ary amin’ny fotoam-pitsapana dia ho hitany fa nanorina teo ambonin’ny fasika izy.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Izay miala sasatra sady afa-po amin’ny fahalalany tsy lavorary ankehitriny momba ny Soratra Masina, ka mihevitra izany ho ampy ho famonjena azy, dia miorina ao anatin’ny fitaka mahafaty izy. Maro ireo izay tsy tena voaomana tsara amin’ny porofo ara-tSoratra Masina, mba hahafahany mamantatra ny fahadisoana sy manameloka ny lovan-tsofina rehetra ary ny finoanoam-poana rehetra izay natolotra ho toy ny fahamarinana. Nampiditra ny heviny manokana tao amin’ny fanompoam-pivavahana amin’Andriamanitra Satana, mba hahafahany manimba ny fahatsoran’ny filazantsaran’i Kristy. Maro dia maro amin’ireo izay milaza fa mino ny fahamarinana ankehitriny no tsy mahalala izay mandrafitra ilay finoana izay natolotra indray mandeha monja ho an’ny olona masina—Kristy ao anatinareo, fanantenan’ny voninahitra. Mihevitra izy fa miaro ireo mari-pamantarana tranainy, nefa matimaty fanahy sy tsy miraharaha izy. Tsy fantany izay atao hoe manenona ao amin’ny fanandramany sy manana ny tena hatsaran’ny fitiavana sy ny finoana. Tsy mpianatra akaiky ny Baiboly izy, fa kamo sy tsy mitandrina. Rehefa mipoitra ny tsy fitovian-kevitra momba ireo andalan-tenin’ny Soratra Masina, ireo izay tsy nianatra tamim-pikasana ary tsy mazava tsara ny amin’izay inoany, dia miala amin’ny fahamarinana. Tokony hampitaina amin’ny rehetra amim-pahatsapana lalina ny maha-ilaina ny mikatsaka amim-pahazotoana ny fahamarinana avy amin’Andriamanitra, mba hahalalany fa fantany tokoa izay fahamarinana. Misy ireo izay milaza ho manana fahalalana be, ary afa-po amin’ny toe-pahasalamany, nefa tsy manana zotom-po bebe kokoa ho amin’ny asa izy, tsy manana fitiavana mirehitra bebe kokoa ho an’Andriamanitra sy ho an’ireo fanahy izay maty ho azy Kristy, noho izay mety ho nananany raha tsy mbola nahalala an’Andriamanitra akory izy. Tsy mamaky ny Baiboly izy [mba] handraisany ho an’ny fanahiny manokana ny tsoka sy ny haniny manankarena. Tsy tsapany fa feon’Andriamanitra miteny aminy izany. Kanefa, raha tiantsika ny hahatakatra ny lalan’ny famonjena, raha tiantsika ny hahita ny taratry ny Masoandron’ny fahamarinana, dia tsy maintsy mandinika ny Soratra Masina amim-pikasana isika; fa ny teny fikasana sy ny faminaniana ao amin’ny Baiboly dia mandatsaka taratry ny voninahitra mazava eo amin’ny drafitra masin’ny fanavotana, dia ireo fahamarinana lehibe izay tsy takatra mazava.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Ity fanambarana ity dia nalaina avy tamin’ny fijoroany ho vavolombelona nandritra ny vanim-potoanan’ny 1888, ary ambarany fa ireo mpikomy dia manangana fototra eo ambonin’ny fasika, na dia tsy fantany aza izany. Hoy izy: “Maro be ireo milaza fa mino ny fahamarinana ankehitriny, nefa tsy mahalala izay mandrafitra ny finoana izay efa natolotra indray mandeha ho an’ny olona masina—Kristy ao anatinareo, fanantenan’ny voninahitra. Mihevitra izy fa miaro ireo mari-pamantarana fahiny, nefa matimaty sy tsy miraika izy.” Faritany ho mbola ao amin’ny toetry ny Laodikia izy ireo, satria “matimaty” izy. Ary faritany ny hoe “ny finoana izay efa natolotra indray mandeha ho an’ny olona masina—Kristy ao anatinareo, fanantenan’ny voninahitra.” Kristy no Vatolampin’ny mandrakizay, ary amin’ny maha-Vatolampin’ny mandrakizay Azy, Izy no maneho ireo vatosoa ao amin’ny nofin’i Miller.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Efa tonga ny fampitandremana: Tsy misy na inona na inona azo avela hiditra izay hanakorontana ny fototry ny finoana izay nanorenantsika hatramin’izay, nanomboka tamin’ny nahatongavan’ny hafatra tamin’ny 1842, 1843, ary 1844. Tao anatin’io hafatra io aho, ary hatramin’izay dia nijoro teo anatrehan’izao tontolo izao aho, mahatoky amin’ny fahazavana izay nomen’Andriamanitra antsika. Tsy mikasa ny hanesorantsika ny tongotsika hiala eo amin’ilay lampihazo izay nametrahana azy izahay, raha isan’andro isan’andro nitady ny Tompo tamin’ny vavaka mafana fo, nitady fahazavana. Heverinareo va fa hahafoy ny fahazavana izay nomen’Andriamanitra ahy aho? Ho tahaka ny Vatolampin’ny mandrakizay izany. Izy no nitarika ahy hatramin’ny nanomezana azy.” Review and Herald, 14 Aprily 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Olon-dehibe iray manan-danja mikasika ny zava-misy momba ireo mpikomy, izay lehilahy fahiny notondroin’i Ezekiela, no asongadiny rehefa milaza izy hoe: “Tsy mandinika avy amin’ny antony mankany amin’ny vokany izy ireo.” Ny ratsy fanahy dia tsy mahay, na tsy mety, mandinika avy amin’ny antony mankany amin’ny vokany. Ny vokatry ny fivorian’ny Fihaonambe Lehibe tamin’ny taona 1888 dia tena feno fikomiana tokoa ka nanapa-kevitra ny handao i Rahavavy White, nefa ny mpitari-dalana anjeliny kosa nandidy azy fa tsy maintsy mitoetra izy ary manoratra ny tantara mifanindran-dalana amin’ny fikomian’i Kora, Datana ary Abirama. Ny fikomian’ireo lehilahy fahiny no vokatra, ary ny antony dia ny fandavana ny hafatry ny Laodikia izay tonga niaraka tamin’ny fahazavana nitombo momba ny “impito” tamin’ny 1856, ary avy eo niitatra ho amin’ny fikomiana nanohitra ireo fanorenana tamin’ny 1863, izay avy eo nitarika ho amin’ny fanafihana voalohany ny Baiboly ary avy eo ny Fanahin’ny Faminaniana, miaraka amin’ny fampidirana ny fanahy araka an’i Kellogg.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Mazava ho azy fa ireo mpitantara ny tantaran’ny lehilahy fahiny, nandritra ny tantara, dia nandrakotra tamin’ny fako sy ny lovantsofina sy ny fomba amam-panao ary ny lovia feno angano ireo fahamarinana mifandray amin’ny fikomiana; fa izay mandray anjara amin’izany karazam-pikomiana izany dia miezaka mandrakariva hanafina ny porofo.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
Loza ho an’izay mikatsaka lalina hanafina ny fisainany amin’i Jehovah, ka ny asany atao ao amin’ny maizina, ary hoy izy: Iza no mahita antsika? ary iza no mahalala antsika? Isaia 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
Ny lehilahy resahin’i Isaia ao amin’ilay andininy dia ireo izay amaritany ho “ireo lehilahy mpaneso izay mifehy ity firenena ity ao Jerosalema,” ary izy ireo ihany koa no lehilahy fahiny izay tokony ho mpiambina ny vahoaka ao amin’ny toko faha-valon’i Ezekiela. Ao amin’ny fijoroana vavolombelon’i Ezekiela, amin’ilay fahavetavetana faharoa, izay manamarika ny taranaka faharoan’ny Advantisma, dia mamaly ireo fanontaniana apetrak’ireo lehilahy mpaneso ao amin’i Isaia izy ireo hoe: “fa hoy izy: Tsy mahita anay Jehovah; efa nahafoy ny tany Jehovah” (Ezekiela 8:12).
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
Misy “Loza” tononina ho amin’ireo mpanova tantara izay miezaka manarona ny fahamarinana momba ilay fikomiana izay nitarika ho amin’ny taona 1888 sy nitranga tamin’izany.
We will continue this study in the next article.
Hohizohintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Tsy maintsy miteny aminareo aho momba ny fivoriana tany Minneapolis. Tamin’ny fotoana iray dia nanapa-kevitra hiala tamin’ilay fivoriana aho, satria hitako sy tsapako ny toe-panahin’ny fanoherana mahery izay nanjaka tao. Tsy azoko nekena na dia vetivety monja aza ilay fanahy izay niasa tamin-kery mifehy teo amin-dRahalahy Morrison sy Rahalahy Nicola. Tsy azoko isalasalana na dia indray mipi-maso aza izay karazam-panahy nanananareo. Azo antoka fa tsy ny Fanahin’Andriamanitra izany, ary sao mbola hitohy ao amin’izao fitaka izao ianareo, dia izao no anoratako aminareo.”
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
“Ny alina taorian’ny nanapahako hevitra fa tsy hijanona ela kokoa tao Minneapolis aho, tao anatin’ny nofy na fahitana tamin’ny alina—tsy azoko lazaina amin’ny fahazoana antoka izay marina—dia nisy olona iray lava sady nanan-toetra manam-pahefana nitondra hafatra ho ahy ka nanambara tamiko fa sitrapon’Andriamanitra ny hijoroako eo amin’ny toeram-piasako amin’ny adidy, ary Andriamanitra tenany no ho Mpanampy ahy sy hanohana ahy mba hitenenako ny teny izay homeny ahy. Hoy izy: ‘Ho amin’ity asa ity no nananganan’ny Tompo anao. Eo ambaninao ny sandriny mandrakizay. Avy amin’ity fivoriana ity no handraisana fanapahan-kevitra ho amin’ny fiainana na ho amin’ny fahafatesana; tsy hoe misy olona tsy maintsy ho very akory, fa ny fireharehana ara-panahy sy ny fitokian-tena dia hanidy ny varavarana ka tsy havela hiditra Jesosy sy ny herin’ny Fanahiny Masina. Homena fotoana hafa izy ireo mba hiala amin’ny fitaka, hibebaka, hiaiky ny fahotany, ary hanatona an’i Kristy ka hiova fo mba hahasitrana azy ireo Izy.’”
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
“Hono hoy Izy hoe: ‘Araho Aho.’ Dia nanaraka ilay mpitari-dàlana ahy aho, ka nitondra ahy tany amin’ireo trano samihafa izay onenan’ny rahalahy izy, ary hoy izy: ‘Henoy ny teny lazaina eto, fa voasoratra ao amin’ny bokin’ny firaketana izy ireny, ary ireo teny ireo dia hanana hery fanamelohana amin’izay rehetra mandray anjara amin’ity asa ity amin’ny fomba tsy araka ny fanahin’ny fahendrena avy any ambony, fa araka ny fanahy izay tsy midina avy any ambony, fa avy any ambany.’”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Nihaino ny teny nolazaina, izay tokony hampahamenatra izay rehetra niteny izany. Nifampitana teny maneso izy ireo, ka naneso ny rahalahiny A. T. Jones, E. J. Waggoner, ary Willie C. White, mbamin’ny tenako. Ny toerako sy ny asako dia noresahina malalaka tamin’ireo izay tokony ho efa nanao ny asa fanetren-tena teo anatrehan’Andriamanitra sy nandamina ny fony avy. Toy ny nisy fanintonana tamin’ny fibanjinana lalandava ireo tsy rariny noforonina sy ireo filazana vokatry ny saina momba ny rahalahiny sy ny asany, izay tsy nanana fototra tamin’ny fahamarinana, ary tamin’ny fisalasalana sy ny fitenenana ary ny fanoratana zavatra mangidy vokatry ny fisalasalana, ny fanontaniana, ary ny tsi-finoana.
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
Hoy ny mpitari-dalana ahy hoe: “Voasoratra ao amin’ny boky izany ho fiampangana an’i Jesosy Kristy. Tsy afaka mifanaraka amin’ny Fanahin’i Kristy, dia ny Fanahin’ny fahamarinana, io fanahy io. Mamo amin’ny fanahin’ny fanoherana izy ireo, ka tsy mahalala intsony, tahaka ny mpimamo, izay fanahy mifehy ny teniny na ny asany. Ity ota ity dia manafintohina an’Andriamanitra amin’ny fomba miavaka. Tsy mitondra fitoviana amin’ny Fanahin’ny fahamarinana sy ny fahitsiana intsony io fanahy io, mihoatra noho ilay fanahy izay nanosika ny Jiosy hanao firaisana tsikombakomba mba hisalasala, hitsikera, ary ho mpitsikilo an’i Kristy, Ilay Mpanavotra izao tontolo izao.
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
“Nolazain’ny mpitari-dalako tamiko fa nisy vavolombelona nahita ilay resaka tsy nanana an’i Kristy, ilay resaky ny andian’olona tsy voafehy, izay nampiseho ny fanahy nanosika ireo teny ireo. Raha niditra tao amin’ny efitranony izy ireo, dia niaraka taminy ny anjely ratsy, satria nakatony ny varavarana tamin’ny Fanahin’i Kristy ary tsy nety nihaino ny feony. Tsy nisy fanetren-tenan’ny fanahy teo anatrehan’Andriamanitra. Zara raha re ny feon’ny vavaka, fa ny tsikera sy ny filazana mihoapampana ary ny fiheverana sy ny vinavina sy ny fialonana sy ny harem-po ary ny fisalasalana ratsy sy ny fiampangana lainga no niely. Raha nosokafana ny masony, dia ho nahita izay tokony ho nampihorohoro azy izy, dia ny fifalian’ny anjely ratsy. Ary ho hitany koa ny Mpiambina iray izay nandre ny teny rehetra ka nanoratra izany teny izany tao amin’ny bokin’ny lanitra.”
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Nampahafantarina aho tamin’izany fa tamin’io fotoana io dia tsy hisy ilàna azy ny handray fanapahan-kevitra mikasika ny toerana raisina amin’ireo teboka ara-pampianarana, ny amin’izay marina, na ny hanantena toe-panahy manao fanadihadiana amim-pahamarinana, satria nisy firaisana tsikombakomba natao mba tsy hamela hisy fiovan-kevitra amin’ny teboka na toerana iray akory izay efa noraisin’izy ireo, tahaka izay nataon’ny Jiosy ihany. Betsaka no nolazain’ny Mpitarika ahy tamiko, nefa tsy manana fahafahana hanoratra izany aho. Nahita ny tenako nipetraka teo am-pandriana aho, tao anatin’ny toe-panahin’alahelo sy fahoriana, ary koa tao anatin’ny toe-panahin’ny fanapahan-kevitra mafy hijoro eo amin’ny toeram-piasako mandra-pahatapitry ny fivoriana, ary avy eo hiandry ny fitarihan’ny Fanahin’Andriamanitra hilaza amiko ny fomba hirosoana sy ny làlana tokony harahina.” The 1888 Materials, 277, 278.