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.
Tsy misy vidiny ny fanjohian-kevitra miainga amin’ny antony mankany amin’ny vokany raha diso ny famaritana ny vokany, araka izay nataon’ireo mpahay tantaran’ny Advantista Laodikeana izay miteny amim-panamboniana momba ireo toe-javatra sy ireo olona nifandray tamin’ny Fihaonambe Lehibe tamin’ny 1888 tao Minneapolis. Ny fanamarihana voatahy dia manondro ilay zava-nitranga ho famerimberenana ny fikomian’i Kora sy Datana ary Abirama, izay nateraky ny fitsarana nanendry azy ireo hirenireny tany an-efitra mandritra ny efapolo taona mandra-pahafatiny. Io fitsarana io ihany koa no efa nambara tamin’ny Advantisma Laodikeana.
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.
Ny fikomiana dia nahitana fifampidinihana miafina, izay nahatonga ireo mpikomy ho tao anatin’ny fahajambana laodiseana faran’izay mafy, ka nanakana azy tsy hahatakatra fa fantatr’Andriamanitra ny fikasan’izy ireo natao tao ambadiky ny varavarana mihidy sy ny fikomiany. Tahaka an’i Kora, Datana ary Abirama izay niafina tao an-dainy ka nanao ny tetiny sy nampiely ny fikomiany hanohitra an’i Mosesy, dia toy izany koa ireo lehilahy fahiny tamin’ny taona 1888, niafina tao ambadiky ny varavarana mihidin’ny tranony mba hikotrika tetika hanohitra an-dRahavavy White sy ny zanany ary ireo iraka voafidy. Hatramin’izay fotoana izay dia i Rahavavy White sy Jones ary Waggoner no tokony hotafihina.
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.”
Ny taranaka efatra tao amin’ny Advantisma dia nitombo tsikelikely tao amin’ny fikomiany, araka ny aseho ao amin’ny Ezekiela toko faha-valo. Ny efitranon’ny sarin-javatra tao anatin’ny tempoly ara-batana sy ny tempolin’olombelona dia efa niorim-paka tamin’ny fisainana ratsy, ary ny spiritisma dia nipetraka teo amin’ireo loholona izay notendrena hiaro ny vahoaka. Teo am-piomanana ho amin’ny taona 1888, ireo loholona ireo dia samy nanaratsy ny fahefan’ny Baiboly aloha, ary avy eo ny Fanahin’ny Faminaniana, ary tamin’ny 1884 dia nitsahatra ny fahitana misokatra. Ny spiritisma panteista an’i Kellogg dia nanomboka niditra teo amin’ny tantara nialoha ny 1888, ary ny 1888 no manamarika ny fahatongavan’ny taranaka faharoa. Mety tsy voarakitry ny mpahay tantaran’ny Advantista ny tena fijoroana vavolombelona ara-tantara momba ny fikomiana izay naseho tamin’ilay fivoriana, nefa araka ny tsindrimandry dia “nandre ny teny rehetra sy nanoratra izany” tao amin’ny “bokin’ny lanitra” ireo Mpiambina any an-danitra.
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.
Ny fikomiana izay nasehon’i Ezekiela tamin’ny hoe “efitra miafina feno sary,” dia naneho fanafihana ny tena fanorenana marina. Naneho fanafihana ny mpaminanivavy sy ireo iraka voafidy izany, ary nanamarika ny fihatongavan’ny spiritisma. Tamin’izany taranaka izany, ny fanafihana lehibe manaraka izay hotanterahin’i Satana dia hiantefa amin’ny tena fototry ny fanorenan’i William Miller mihitsy.
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.
Niorina tamin’ny fahatakarana fa ireo hery roa mpandrava ao amin’ny Daniela toko faha-valo, andininy faha-telo ambin’ny folo, dia naneho ny fanompoan-tsampy narahin’ny fahefan’ny papa i Miller teo amin’ny famolavolana ny rafitry ny fampiharany ara-paminaniana rehetra. Tamin’ny taona 1901, i Lewis Conradi, mpitarika iray tao amin’ny Adventisma Laodiseana tany Alemaina, dia namerina nampiditra indray ilay fomba fijery protestanta lavo fa ny hoe “ny isan’andro” ao amin’ny bokin’i Daniela dia naneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina.
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.”
Nandritra ny vanim-potoanan’ny tantara taorian’ny fivoriana tao Minneapolis tamin’ny 1888, dia nihamafy ny spiritisma teo amin’ilay mpitarika ny asan’ny fahasalamana, ary nitohy ny fifanalaviran’ny mpitarika samy mpitarika, raha mbola niteraka ny vokany hatrany ny fandavana ny hafatry Jones sy Waggoner. Tamin’ny fiandohan’ny taonjato vaovao, i W. W. Prescott, mpitarika Advantista Laodiseana izay nandray fankatoavana ara-teolojika avy tamin’ireo sekolin’ny Protestanta nihemotra tamin’ny finoana, dia nandray ilay lamba fiadiana satanika mba hampiroboroboana ny fomba fijerin’i Conradi momba ny “isan’andro,” ary tahaka izay mitranga mandrakariva, dia “ny mpandresy no manoratra ny tantara.”
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.
Ny anjely masina no nandrakitra ny tantara marina, nefa ny Advantisma Laodiseana dia namokatra fijoroana ara-tantara momba ilay ady hevitra mikasika ny fandavana ny fahazoan-kevitry ny Millerita ny amin’ “ny isan’andro,” ka mamela izay rehetra “tsy nianatra” ao amin’ny Advantisma Laodiseana hino fa ny famaritana ny amin’ “ny isan’andro,” izay nolazain-dRahavavy White fa avy amin’ireo “anjely izay noroahina hiala tany an-danitra,” dia tena fampianarana marina tokoa. Nandritra ny taona voalohan’ny taonjato faharoapolo dia i W. W. Prescott no nitarika tamin’ny famoahana boky mitondra ny lohateny hoe, The Protestant. Ny foto-kevitra manontolo niorenan’io famoahana io dia ny hampianatra fa diso ny fahazoan-kevitr’i Miller ny amin’ “ny isan’andro,” ary marina ny Protestantisma nihemotra, izay nahazoany ny mari-pahaizany ara-teolojika, tamin’ny nanondroany marika satanika ho an’i Kristy. Tao anatin’izany tantara izany dia i A. G. Daniells (Filohan’ny Fihaonambe Foibe), dia niray hery tamin’i Prescott tao amin’ilay fanafihana satanika nanohitra ny fahamarinana, na dia teo aza ny zava-misy fa Rahavavy White dia efa nanohana mivantana ny fomba fijerin’i Miller ny amin’ “ny isan’andro” ho marina.
“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.
“Ny Tompo dia naneho tamiko fa ny tabilao 1843 dia notarihin’ny tanany, ary tsy misy ampahany aminy tokony hovana; fa ny tarehimarika dia araka izay nirin’Andriamanitra ho izy. Fa ny tanany no nanarona sy nanafina hadisoana iray tao amin’ny tarehimarika sasany, ka tsy nisy nahita izany mandra-panaisotra ny tanany.”
“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.
“Dia hitako, mikasika ny ‘Isan’andro,’ fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary ny Tompo no nanome ny fahazoana marina momba izany ho an’ireo izay nanambara ny antso ny amin’ny ora fitsarana. Fony mbola nisy firaisan-kina, talohan’ny 1844, dia saiky niray tamin’ny fahazoana marina ny amin’ny ‘Isan’andro’ avokoa ny rehetra; fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ka haizina sy fisafotofotoana no nanaraka.” 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.”
Tamin’ny fotoana nanafihan’i Prescott sy Daniells ny fahamarinan’ny “isan’andro,” dia hevi-bitsy an’isa no nosoloin’i Prescott sy Daniells momba izany lohahevitra izany, ary ny torohevitry ny Rahavavy White nandritra ilay fifandirana ho an’izy roa lahy dia ny mba hangina izy ireo, na dia nolazainy tamin’ny fomba diplaomatika kokoa aza izany, toy ny hoe: “ao amin’ny fahanginana no fahendrenareo.” Rehefa nananatra azy ireo noho ny fomba fijeriny diso izy, dia nanamafy koa fa ny lohahevitry ny “isan’andro” dia tsy tokony hatao fanontaniana fitsapana. Ireo mpanao fanavaozana ara-tantara, izay fanitsiana ara-tantara dia fomba fiasa ara-tantara heverina fa niainga tamin’ny fikambanan’ny Zezoita ao amin’ny fiangonana Katolika, dia nampiasa ny fanambarany momba ny tsy tokony hanaovana ny “isan’andro” ho fanontaniana fitsapana mba hisakanana ny fanombanana marina sy mahitsy ny fampianarana. Mandika vilana ny fanambarany izy ireo, satria tsy mba ampidiriny hatrany fa rehefa nanoro hevitra izy ny tsy hanetsiketsika ny lohahevitry ny “isan’andro,” dia nametra ny fanambarany mandrakariva tamin’ny teny toy ny hoe: “amin’izao fotoana izao,” na “eo ambanin’ny toe-javatra misy ankehitriny.”
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.
Amin’ny maha-mpaminanivavy azy, dia niezaka izy hamehy sy hampitsahatra adihevitra iray nitombo hatrany ka saika hiteraka fisarahana lehibe tao amin’ny fiangonana amin’ny ankapobeny, nateraky ny vondron’olona vitsy an’isa izay nihevitra fa satria izy ireo no mpitarika dia nanana fahefana hampandroso izay rehetra nofaritany ho fahamarinana. Ary ny Tompo, tamin’ny alalan’ny herin’ny fitaomany, no nitana ny asan’i Satana tsy handroso, mandra-pahafatiny. Avy eo, tamin’ny 1931, dia nisy fanosehana vaovao natao handavana ny fahamarinan’ny amin’ilay hoe “the daily”, ary nony farany dia tontosa izany. Ankehitriny ny fahatakarana marina ny famaritana ny hoe “the daily” no fahatakarana an’ny vitsy an’isa ao amin’ny Advantisma Laodiseana, ary eo ambanin’ny toe-javatra ankehitriny, ny amin’ilay hoe “the daily” dia azo antoka tokoa fa fanontaniana fizahan-toetra ankehitriny.
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.
Rehefa nitana ny fahatakarana marina ny hevitry ny maro an’isa dia tsy fitsapana izany; fa rehefa lazaina ho fahadisoana ny fahamarinana iray, dia tonga fitsapana izany amin’izay. Rehefa navoaka tamin’ny taona 1980 tany ho any ilay fitambaran-tanana soratra mitondra ny lohateny hoe Manuscript Releases, dia tamin’izany no nahafantarana lahatsoratra iray izay mivantana tokoa amin’ny fanoherany ny fomba fijerin’i Prescott sy Daniells momba ny “the daily,” tahaka ny maha-mivantana ny fanohanany ny fomba fijerin’i 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.
«Amin’izao dingan’ny fanandramantsika izao dia tsy tokony havela hiala amin’ilay fahazavana manokana nomena [antsika] hodinihina amin’ny fivoriana lehibe sy manan-danja ao amin’ny fihaonambentsika ny saintsika. Ary teo i Rahalahy Daniells, izay niasan’ny fahavalo ny sainy; ary ny sainao sy ny sain’i Loholona Prescott dia niasan’ireo anjely izay noroahina avy tany an-danitra. Ny asan’i Satana dia ny hampivily ny sainareo mba hampidirana hevi-dalina madinika sy tsipiriany kely izay tsy notsindrian’ny Tompo mba hampidirinareo. Tsy tena ilaina izany. Kanefa nisy heviny lehibe tokoa izany teo amin’ny raharahan’ny fahamarinana. Ary ny hevitra tao an-tsainareo, raha azo navily ho amin’ny hevi-dalina madinika na tsipiriany kely ianareo, dia asa noforonin’i Satana izany. Mihevitra ianareo fa ny fanitsiana zavatra madinika ao amin’ireo boky voasoratra dia hanao asa lehibe. Nefa nomena andraikitra aho hilaza hoe: Ny fahanginana no fahaiza-miteny.»
“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.
“Tokony holazaiko hoe: Atsaharo ny fitadiavan-kilema ataonareo. Raha tanteraka io fikasan’ny devoly io, dia miseho aminareo fa ny asanareo no hoheverina ho mahagaga indrindra eo amin’ny fandrafetana azy. Ny drafitry ny fahavalo dia ny hampivondrona ireo lafin-javatra rehetra heverina ho mahatezitra na maharatsy, any amin’izay tsy ifanarahan’ny sokajin-tsaina rehetra.”
“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.
«Ary inona àry? Ho tanteraka mihitsy ilay asa izay mahafaly ny devoly. Hisy fampisehoana hatolotra ho an’ny any ivelany, tsy ny amin’ny finoantsika, fa izay indrindra hifanaraka amin’izy ireo, ka hampivelatra toetra amam-panahy izay hiteraka fisafotofotoana lehibe sy handany ireo fotoana volamena izay tokony hampiasaina amim-pahazotoana hitondrana ny hafatra lehibe eo anatrehan’ny vahoaka. Ny famelabelarana momba ny foto-kevitra rehetra izay efa niasantsika dia tsy ho afaka hifanaraka avokoa, ary ny vokany dia ny hampisafotofoto ny sain’ny mino sy ny tsy mino. Izany indrindra no zavatra nokasain’i Satana hitranga—na inona na inona azo asandratra ho toy ny tsy fifanarahana.»
“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.
“Vakio ny Ezekiela, toko faha-28. Ankehitriny, eto dia misy asa lehibe iray, izay ahafahan’ny fanahy hafahafa miseho. Nefa manana asa hatao ny Tompo mba hamonjena ny fanahy very; ary ireo toerana izay azon’i Satana, amin’ny fisaronan-tena, fenoina, ka mampiditra fikorontanana ao anatin’ny laharantsika, dia hotanterahiny amin’ny fahatanterahany izany, ary ireo fahasamihafana madinika rehetra ireo dia hohalavaina sy hasandratra ho hita miharihary.”
“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.
“Ary naseho tamiko hatrany am-boalohany fa tsy nomen’ny Tompo na ny Loholona Daniells na i Prescott ny enta-mavesatr’ity asa ity. Tokony hampidirina va ny hafetsen’i Satana? Tokony hatao ho raharaha lehibe toy izany va ity “Daily” ity ka hampidirina mba hampisavorovoro ny saina sy hanakantsakana ny fandrosoan’ny asa amin’izao fotoan-dehibe izao? Tsy tokony ho izany, na inona na inona mety ho izy. Tsy tokony hampidirina ity lohahevitra ity, satria ny fanahy izay hoentina miditra dia ho fanakanana, ary i Losifera dia manara-maso ny fihetsika rehetra. Hanomboka ny asany ireo hery satanika, ka hisy fisavorovoroana hoentina ao amin’ny laharantsika. Tsy manana antso ianareo hitady ireo tsy fitovian-kevitra izay tsy fanontaniana fitsapana; fa ny fanginanareo dia fahaiza-miteny. Mazava tsara eo anatrehako ny raharaha manontolo. Raha azon’ny devoly sintonina ho tafiditra amin’ireo lohahevitra ireo ny iray amin’ny olontsika, araka izay nokasainy hatao, dia handresy ny asan’i Satana. Ankehitriny dia ny asa no tokony horaisina tsy misy hatak’andro, ary tsy hisy [tsy fitovian]-kevitra hambara.”
“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].
“I Satana dia hanetsika aingam-panahy ireo lehilahy izay efa nivoaka avy tamintsika mba hiray amin’ireo anjely ratsy ka hampihemotra ny asantsika noho ny amin’ny fanontaniana tsy manan-danja, ary ho lehibe tokoa ny fifaliana ao amin’ny tobin’ny fahavalo. Mifamehy akaiky, mifamehy akaiky. Aoka halevina ny tsy fitoviana rehetra. Ny asantsika ankehitriny dia ny hanokana ny herintsika ara-batana rehetra sy ny herin’ny atidoha sy ny hozatra ara-tsaina rehetra mba hanesorana ireo tsy fitoviana ireo tsy ho sakana intsony, ka hirindra avokoa ny rehetra. Raha azo navelana i Satana, amin’ny fahendreny lehibe izay tsy nohamasinina, hahazo vahana na dia kely indrindra aza, [dia ho faly tokoa izy].”
“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.
“Ankehitriny, raha vao hitako ny fomba niasanao, dia tsapan’ny saiko ny toe-draharaha manontolo sy ny vokany raha mbola handroso ianareo ka hanome na dia ny vintana kely indrindra aza ireo antoko izay efa nandao antsika mba hampiditra fisafotofotoana ao amin’ny laharantsika. Ny tsy fahampian’ny fahendrenao dia izay indrindra tadiavin’i Satana. Ny fanambaranao tamin’ny feo mahery dia tsy teo ambanin’ny fitaoman’ny Fanahy Masina. Nampianarina aho hilaza aminao fa ny fitadiavanao tsiny ao amin’ny asa soratr’ireo lehilahy izay notarihin’Andriamanitra dia tsy avy amin’ny tsindrimandrin’Andriamanitra. Ary raha izany no fahendrena homen’i Loholona Daniells ny vahoaka, dia aza omena toerana ofisialy izy na amin’inona na amin’inona, satria tsy hainy ny mandinika avy amin’ny antony ho amin’ny vokany. Ny hanginanao amin’ity raharaha ity no fahendrenao. Ankehitriny, izay rehetra mitovy amin’ny fitadiavana tsiny ao amin’ny boky navoakan’ireo lehilahy izay tsy velona intsony dia tsy asa nomen’Andriamanitra anareo na iza na iza hotanterahina. Fa raha ireo lehilahy ireo—Loholona Daniells sy Prescott—no nanaraka ny toromarika nomena momba ny asa tany an-tanàn-dehibe, dia ho nisy maro, eny, tena maro, resy lahatra ny amin’ny fahamarinana ka niova fo, dia lehilahy mahay izay [ankehitriny] ao amin’ny toerana izay tsy hahatrarana azy velively.”
“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.
“Ny tany rehetra dia tsy maintsy heverina ho fianakaviana lehibe iray ihany. Ary raha manana loharanon-tsaina tahaka izany hovoizina ianareo, nahoana no navelanareo ho levona nandritra ny taona maro izao tontolo izao, miaraka amin’ireo fanambarana nomen’ny Tompontsika Jesosy Kristy? Ny fivavahana marina dia mampianatra antsika hihevitra ny lehilahy sy ny vehivavy rehetra ho olona izay azontsika anaovana soa.
“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.
“Ity dia efa vita pirinty nandritra ny taona maro: ‘Saina Voalanjalanja,’ fijoroana ho an’i Loholona Andrews. Ny saina dia azo volena mba ho tonga hery hahafantarana izay fotoana tokony hitenenana sy izay enta-mavesatra tokony horaisina sy hoentina, fa i Kristy no Mpampianatra anao. Ary natahotra mafy aho ny aminareo [rehefa hitako ianareo] nanandratra ny fahendrenareo sy nanaraka lalana iray hampidirana tsy fitovian-kevitra. Miantso olon-kendry ny Tompo, izay mahay mangina rehefa fahendrena ho azy ny manao izany. Raha tianao ho olona tanteraka ianao, dia mila fanamasinana amin’ny alalan’i Jesosy Kristy. Ankehitriny dia misy asa iray vao natomboka, ary aoka hiseho ny fahendrena ao amin’ny mpitory rehetra, ao amin’ny filohan’ny fihaonambe rehetra. Nefa indro, efa nisy asa tokony ho noraisinao taona maro lasa izay, izay nilana anao hanandratra ny feonao ho an’ity asa ity indrindra. Nomen’i Kristy tari-dalana manokana ny olony rehetra ny amin’izay tokony hataony sy ny zavatra izay tsy tokony hataony. Ary kely sisa ny fotoana omena antsika hanatanterahana ny fahamarinan’ny Tompo. Azonao fantarina ny lalan’ny Tompo. Hitako ny fikasanareo hitondra ny raharaha araka ny fiheveranareo manokana taorian’ny nametrahana anareo ho filoha. Nihevitra ianareo fa hanao zava-mahagaga, izay asa tsy napetrak’Andriamanitra teo an-tananareo hatao. Ankehitriny, ny asanareo dia tsy ny hampahory, fa ny hanafaka izay rehetra tena ilaina araka izay azo atao, raha neken’ny Tompo hanompo ianareo. Nefa ianareo dia efa nampiseho sahady, hatrany am-boalohany, fa ny fahendrena sy ny fitsarana voamasina dia tsy nasehonareo. Namoaka ampahibemaso raharaha ianareo izay tsy ho nekena raha tsy manome fahazavana ny Tompo.
“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.
“Nampianarina aho fa tsy tokony ho natao ireo hetsika maika tahaka izany, dia ny nifidianana anao ho filohan’ny conference na dia herintaona iray hafa aza. Fa ny Tompo dia mandrara ny hisian’ny raharaham-pifampiraharahana maika toy izany intsony mandra-pahatongan’ny raharaha ho entina eo anatrehan’ny Tompo amin’ny vavaka; ary satria efa tonga taminao ny hafatra fa ny asan’ny Tompo izay mipetraka eo amin’ny filoha dia andraikitra masina indrindra sady mavesatra indrindra, dia tsy nanan-jo ara-môraly ianao hipoaka tahaka izay nataonao momba ny “Daily” ka hihevitra fa ny fitaomanao no hanapa-kevitra ny amin’izany raharaha izany. Tao Elder Haskell, izay efa nitondra ireo andraikitra mavesatra, ary tao koa Elder Irwin sy lehilahy maro hafa azoko hotononina izay mitondra ireo andraikitra mavesatra.”
“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.
«Taiza no fanajana nasehonao tamin’ireo lehilahy efa zokinjokiny? Fahefana inona no azonao nampiharina raha tsy nantsoinao hiara-handinika ny raharaha ireo lehilahy rehetra tompon’andraikitra? Kanefa andeha hodinihintsika izao ny raharaha. Tsy maintsy dinihintsika indray ankehitriny raha fitsaran’ny Tompo izany, manoloana ny asa izay natao tsinontsinona, dia ny hampiseho ny fahazotoanareo hitondra ny asa mandritra ny taona iray hafa koa. Raha mitondra ny asa mandritra ny taona iray hafa ianareo, miaraka amin’ny fanampiana izay hiray hina aminareo, dia tsy maintsy hisy fiovana hitranga ao aminareo sy amin’i Loholona Prescott. Ary manetre tena eo anatrehan’Andriamanitra ianareo. Tsy maintsy hahita ao aminareo ny Tompo fanehoana traikefa hafa, satria raha nisy olona nila hovana fo indray amin’izao fotoana izao, dia Loholona Daniells sy Loholona Prescott izany.»
“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.
“Lehilahy fito no tokony hofidiana, dia lehilahy feno fahendrena, ary amin’ny fiasan’ny fahasoavan’Andriamanitra dia [hanome] porofo [momba] ny fibebahana indray. Fa izay lehilahy jamba loatra ka tsy mahay mandinika ny antony sy ny vokany, ka tsy miraharaha ireo lehilahy izay efa nitondra ny andraikitry ny asa sy ireo filohan’ny konferansa ireo, [ary] ireo lehilahy [izay] nitondra ny asa nandritra ny roa taona mahery dia tsinontsinoavina, ka vokatr’izany fahamaikana izany no mahatonga lehilahy tsy hiraharaha ilay asa izay notehirizina teo anoloany nandritra ny taona maro—dia ny asa any an-tanàn-dehibe—ary tsy misy, na tena kely dia kely, fiheverana omena ny anti-panahy ho amin’ny torohevitra, fa izay zavatra safidiny hambara amin’ny vahoaka no toriny, dia mitondra ny porofony manokana ny amin’ny tsy fahatokisana ireo lehilahy amin’ny fanankinana asa lehibe sy mahatalanjona toy izany aminy.”
“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.
“Tsy maty Kristy. Tsy havelany na oviana na oviana hotanterahina amin’izao fomba hafahafa izao ny asany. Avelao ho amin’izay ny boky. Raha misy fanovana tena ilaina, dia hataon’Andriamanitra mifanaraka tsara sy mirindra izany fanovana izany; nefa rehefa misy hafatra natolotra ho eo an-tànan’ny olona miaraka amin’ireo andraikitra lehibe tafiditra ao, dia mitaky fahatokiana [Andriamanitra], dia fahatokiana izay miasa amin’ny fitiavana sy manadio ny fanahy. Samy mila fiovam-po indray ny Loholona Daniells sy Prescott. Efa niditra ny asa hafahafa iray, ary tsy mifanaraka amin’ny asa izay nahatongavan’i Kristy teto amin’izao tontolo izao izany; ary izay rehetra tena niova fo dia hanao ny asan’i Kristy.”
“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.
“Isika rehetra dia samy hiasa ny asa izay hanome voninahitra ny Ray. Tonga eo amin’ny krizy isika—na hifanaraka amin’ny toetran’i Jesosy Kristy marina tokoa amin’izao fotoam-panomanana izao, na tsy hanandrana izany akory. Ry Loholona Daniells, tsy tokony hihevitra ny tenanao ho afaka hampandrenesina amin’ny avo ny feonao tahaka ny efa nataonao tamin’ny toe-javatra mitovy amin’izany. Ary fantaro fa ny filohan’ny conference dia tsy mpanapaka. Miara-miasa amin’ireo lehilahy hendry izay mitana ny toeran’ny filoha, izay neken’Andriamanitra, izy. Tsy manan-jo hitsabatsabaka amin’ny asa soratra ao amin’ny boky vita pirinty avy amin’ny penin’ireo izay neken’Andriamanitra izy. Tsy avela hanjaka intsony izy ireo raha tsy mampiseho fihenan’ilay fahefana mandidy sy manjakazaka. Tonga ny krizy, fa ho afa-baraka Andriamanitra.”
“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 . . .
“Ahoana no ijerin’ny Tompo ireo tanàna tsy mbola niasana? Kristy dia any an-danitra. Ankehitriny ny fanekena izany dia izao: ‘Tsy misy fitondrana mpanjaka. Ary ankehitriny no fotoan-tsarotra ho an’izao tontolo izao. Ankehitriny Aho no Hery hamonjy na handringana. Ankehitriny no fotoana izay iankinan’ny anjaran’ny rehetra eo an-tanako. Efa nomeko ny aiko mba hamonjena izao tontolo izao. Ary “Izaho, raha asandratra Aho,” ny fahasoavana mahavonjy izay homeko dia hanaporofo fa izay rehetra hanaiky hovolavolaina araka ny fitoviana amin’Andriamanitra ka ho iray amiko dia hiasa tahaka ny iasako amin’ny herin’ny fahasoavako manavotra.’ Na iza na iza manaiky, aoka izy hihazona mafy miaraka amin’ireo rahalahiny mba hanao ny asa nomena azy ireo hatao rehefa eo amin’ny toerana misy andraikitra izy ireo eo ambanin’ny torohevitra omen’ny Tompo, ary hiezaka amin-kafanam-po indrindra hiasa amin’ny firindrana tanteraka Aminy, Izay tena tia izao tontolo izao ka nanolotra ny ainy ho fanatitra feno ho famonjena izao tontolo izao. Miteny amin’ireo mpitory teny eto amintsika aho, fa rehefa miditra amin’ny asa ao an-tanànantsika izy ireo, dia aoka hisy fahanginana masina sy feno hasina hanatrika ny fanompoana ny Teny. Tsy afaka mamela fahatsapana tokony ho izy ao an-tsain’ny olona isika raha isika...”
“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.
“Nalaina avy ao amin’ny Diariko izao. Ny fahamarinana araka izay ao amin’i Jesosy—lazao izany, ivavaho izany, minoa ny teny rehetra amin’ny fahatsorany. Inona no ho azonao raha entina eo anatrehan’ireo lehilahy izay efa niala tamin’ny finoana sy nihaino fanahy mamitaka ny fahadisoana, dia lehilahy izay tsy ela akory izay no niaraka tamintsika tamin’ny finoana? Hijoro eo anilan’ny devoly va ianao? Omeo ny saha mbola tsy voakolokolo ny sainao. Asa maneran-tany no eo anoloantsika. Nomena fanehoana momba an’i John Kellogg aho.
“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.
“Nisy olona iray tena manintona endrika no naneho ireo hevi-baovao tao anatin’ireo fandresen-dahatra mamitaka izay natolony, dia fihetseham-po sy foto-kevitra tsy mitovy amin’ny fahamarinana tena izy ao amin’ny Baiboly. Ary ireo izay noana sy mangetaheta zava-baovao dia nampandroso hevitra [mamitaka tokoa] ka nahatonga an’i Loholona Prescott ho tao anatin’ny loza lehibe. I Loholona Daniells dia tao anatin’ny loza lehibe [ny] ho voafono ao anatin’ny fitaka iray, ka nihevitra fa raha azo tenenina na aely eny rehetra eny ireo fihetseham-po ireo, dia ho toy ny tontolo vaovao izany.
“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.
“Eny, ho izany, kanefa raha mbola voasinton’izany ny sainy, dia naseho tamiko fa Rahalahy Daniells sy Rahalahy Prescott dia nanenona tao anatin’ny fanandramany hevitra mitondra endrika ara-panahy [ara-panahy/spiritoalista], ka nitarika ny olontsika ho amin’ny fihetseham-po tsara tarehy izay hamitaka, raha azo atao, na dia ny olom-boafidy indrindra aza. Tsy maintsy soratako amin’ny peniko [izao zava-misy izao], fa ireo rahalahy ireo dia hahita tsy fahatomombanana ao amin’ireo hevitra mamitak’izy ireo izay hampiditra ny fahamarinana ao anatin’ny tsy fahazoana antoka; nefa [na izany aza] izy ireo dia hijoro ho toy ny [olona manana] fahiratan-tsaina ara-panahy lehibe. Ankehitriny dia asaina milaza amin’izy ireo aho [fa] tamin’ny naseho tamiko ity raharaha ity, raha nanandratra ny feony toy ny trompetra ny Loholona Daniells tamin’ny fanohanana ny heviny momba ny ‘Daily,’ dia naseho ny vokatra ho avy taorian’izany. Nanjary very hevitra ny olontsika. Hitako ny vokany, ary avy eo dia nomena fampitandremana aho fa raha ny Loholona Daniells, tsy niraharaha ny vokatra haterany, no ho voataonan’izany ka hamela ny tenany hino fa eo ambanin’ny tsindrimandrin’Andriamanitra izy, dia hafafy eran’ny laharantsika rehetra ny fisalasalana. Finoan-diso sy fisalasalana raikitra no hafafy ao an-tsain’ny olona, ary vokatra hafahafa avy amin’ny ratsy no hisolo ny fahamarinana.” Manuscript Releases, boky faha-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.
Ny tantaran’ny taranaka faharoa dia mampiseho fitomboan’ny fikomiana. Ny filalaovan-tromba ara-panahy asehon’ny efi-trano feno sarin-javatra ao amin’i Ezekiela dia maneho fa “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.” Ny filalaovan-tromba ara-panahy mifandray amin’ilay fomba fijery diso momba ny “the daily” no tandindon’izay, raha azo atao, hamitaka na dia ny olom-boafidy indrindra aza. Ampifandraisiny ny filalaovan-tromba ara-panahin’ny panteisma izay nampandrosoin’i Kellogg amin’ny fanosehan’i Prescott sy Daniells hamaritra ny “the daily” ho asan’i Kristy ao amin’ny fitoerana masina.
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.
Tsy mampaninona azy ireo ny hamela ireo boky tsy hokitihina, ka tamin’izany no niresahany ny fanerena nataon’i Prescott sy Daniells hanoratra indray ny bokin’i Uriah Smith, Daniel and the Revelation, mba hanesorana ny fampianarany izay namantarany “the daily,” araka ny namantaran’i Miller azy koa. Ireo mpanova tantara ao Laodikia, izay antsoin’i Isaia hoe “ny manam-pahaizana”, dia nahavita asa mahagaga teo amin’ireo tsy nianatra loatra ao amin’ny Advantisma, satria naneho tamin-diso ny fijoroana vavolombelon’ny tantara izy ireo mba hitarihana ireo izay manan-tsofina mangidihidy sy fahazarana mandalina ivelambelany hieritreritra fa tsy zava-dehibe ny momba ny “the daily,” ary diso i Miller momba izany. Izany asa fanovana izany dia ampahany amin’ilay korontam-bato naseho an’i Miller fa hofafazan’ilay lehilahy mitondra borosy famafazana vovoka hiala, amin’ny fotoana izay hiverenan’ny fanehoana ny herin’Andriamanitra ao amin’ny Midnight Cry.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny taranaka faharoa amin’ny Advantisma Laodiseana.
“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.
Ny hafatra hoe: “Mandrosoa” dia mbola tokony hohenoina sy hajaina hatrany. Ny toe-javatra samihafa miseho eto amin’izao tontolontsika izao dia mitaky asa izay hifanaraka amin’ireo fivoarana manokana ireo. Mila olona ny Tompo, olona maranitra ara-panahy sy mahiratra fijery, olona iasan’ny Fanahy Masina, izay tena mandray mana vaovao avy any an-danitra. Ao amin’ny sain’ireny no amirapiratan’ny Tenin’Andriamanitra fahazavana, ka anehoany aminy mihoatra noho ny teo aloha ny lalana azo antoka. Miasa amin’ny saina sy ny fo ny Fanahy Masina. Tonga ny fotoana izay anokafana amin’izao tontolo izao ny horonan-taratasy amin’ny alalan’ny irak’Andriamanitra. Ireo mpampianatra ao amin’ny sekolintsika dia tsy tokony hofehezina amin’ny filazana aminy fa izay ihany no hampianariny, dia izay efa nampianarina hatrizay. Esory ireo famerana ireo. Misy Andriamanitra izay manome ny hafatra tokony holazain’ny olony. Aoka tsy hisy mpitoriteny hahatsapa ho voafatotra, na hotsaraina amin’ny fatran’olona. Tsy maintsy tanterahina araka ny hafatra alefan’Andriamanitra ny filazantsara. Izay omen’Andriamanitra ny mpanompony holazaina anio dia mety tsy ho fahamarinana ankehitriny angamba roapolo taona lasa izay, nefa hafatr’Andriamanitra ho an’izao fotoana izao izany.” The 1888 Materials, 133.