Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
Ny toko faha-valon’i Ezekiela dia maneho fahavetavetana efatra mitombo, izay misolo tena ny taranaka efatry ny Advantisma Laodiseana. Ny fikomiana tamin’ny 1863 dia namokatra sandoka ho solon’ireo takelaka roan’i Habakoka, tahaka ny namokaran’i Arona sary sandokan’ny fahasaro-piaro tamin’ny zanak’omby volamenany, tamin’io fotoana indrindra io izay nanoloran’Andriamanitra tamin’i Mosesy ny takelaka roan’ny Didy Folo. Raha vao nanomboka ny asan’ny fanesorana ireo fahamarinana fototra ny Advantisma Laodiseana, araka izay aseho ao amin’ny nofin’i William Miller, dia nanomboka nandà ny fahefan’ny Baiboly ny fitarihan’ny taranaka voalohany, ary avy eo ny Fanahin’ny Faminaniana. Nitombo hatramin’ny teboka iray ny fikomiana, ka tonga teo amin’ny tantarany, fotoana fohy talohan’ny 1888, ny spiritisma nataon’i Kellogg (pantheisma).
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
Tamin’ny fikomiana tamin’ny 1888, dia tonga tamin’ny sehatra iray ny spiritisma izay asehon’ireo efitranon’ny sary an’ohatra ao amin’i Ezekiela, ka nolavina ireo iraka avy any Minneapolis, sy ny mpaminanivavy, ary na dia ny Fanahy Masina aza.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
“Hitantsika tao amin’ny fanandramantsika fa rehefa mandefa taratry ny fahazavana avy amin’ny varavarana misokatra ao amin’ny fitoerana masina ho amin’ny olony ny Tompo, dia manetsika ny sain’ny maro Satana. Kanefa tsy mbola tonga ny farany. Hisy ireo izay hanohitra ny fahazavana sy hanitsakitsaka ireo izay nataon’Andriamanitra ho fantsony hampitana fahazavana. Ny zavatra ara-panahy dia tsy fantarina ara-panahy. Ny mpiambina tsy nitandrina ny diany hifanaraka amin’ny fitarihan’Andriamanitra misokatra tsikelikely, ary ny hafatra sy ireo iraka tena avy any an-danitra dia atao tsinontsinona.
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
“ഹിമ്പിhaoka avy amin’ity fivoriana ity ny lehilahy izay milaza fa mahalala ny fahamarinana, kanefa manangona manodidina ny fanahiny ny fitafiana tsy voatenona tamin’ny fanenomana any an-danitra. Ny fanahy izay noraisiny teto dia hoentiny miaraka aminy. Mangovitra aho noho ny amin’ny hoavin’ny asantsika. Izay tsy manaiky eto amin’ity toerana ity ny porofo nomen’Andriamanitra dia hiady amin’ireo rahalahiny izay ampiasain’Andriamanitra. Hataony mafy indrindra izany, rehefa ho tonga ny fahafahana izay ahafahany mampandroso sy manohy hatrany ilay karazam-piadiana efa nataony hatramin’izay. Ireo lehilahy ireo dia hanana fahafahana ho resy lahatra fa niady tamin’ny Fanahy Masin’Andriamanitra izy. Ny sasany ho resy lahatra; ny hafa kosa hifikitra mafy amin’ny fanahiny ihany. Tsy ho faty amin’ny tena izy ireo ka hamela an’i Jesosy Tompo hiditra ao am-pony. Ho voafitaka bebe kokoa hatrany izy ireo, mandra-paha-tsy ahafahany mamantatra ny fahamarinana sy ny fahitsiana. Izy ireo, eo ambanin’ny fanahy hafa, dia hiezaka hametraka eo amin’ny asa endrika iray izay tsy hankatoavin’Andriamanitra; ary hiezaka haneho eo amin’ny asany ny toetran’i Satana izy ireo amin’ny fandraisana fahefana hifehy ny sain’ny olombelona, ary amin’izany no hifehezany ny asan’Andriamanitra sy ny raharahany.”
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
“Raha nifady sy nivavaka ary nanetry ny fony teo anatrehan’Andriamanitra ny rahalahintsika tamin’io fivoriana io, ka nipetraka tamim-pitoniana mba handinika ny Soratra Masina niaraka, dia ho nomena voninahitra Andriamanitra. Kanefa ny fanahin’ny fitsarana an-tendrony izay nentina tao amin’io fivoriana io no nanidy ny varavarana ho an’ny fitahiana sarobidy indrindra avy amin’Andriamanitra, ary izay nanana izany fanahy izany dia tsy ho eo amin’ny toerana mahasoa hahita ny fahazavana raha tsy mibebaka eo anatrehan’Andriamanitra izy ka mahatsapa amin’ny ampahany ny halehiben’ny nanatonany ny fanaovana tsinontsinona ny Fanahy Masina sy ny fananana fanahy hafa.” The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
Taorian’ny taona 1888, i Sister White dia “nangovitra noho ny amin’ny hoavin’ny” fiangonan’Andriamanitra sy ny asany. Hitany fa io fivoriana io dia hiteraka ady ara-panahy mitohy eo amin’ireo lehilahy izay mpitarika ny Adventisma Laodiseana, ary ny adihevitra momba “ny isan’andro” dia porofo fa tanteraka tamin’io taranaka io indrindra ny faminaniany. Nisy ady notanterahin’ireo lehilahy izay tsy “nanaiky ny porofo nomen’Andriamanitra” hanamafisana ny “hafatra sy iraka nalefitry ny lanitra,” ary ireo lehilahy ireo dia niady tamin’“ny Fanahy Masin’Andriamanitra.” Ny taranaka faharoa dia nijery raha nodoran’ny afon’ny fitsaran’Andriamanitra ho rava tanteraka ny trano famoaham-boky sy ny toeram-pitsaboana.
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Androany aho dia naharay taratasy avy tamin’i Elder Daniells mikasika ny fandravana tamin’ny afo ny biraon’ny Review. Malahelo indrindra aho raha mandinika ny fatiantoka lehibe ho an’ny asa. Fantatro fa izao dia fotoana mampahory indrindra ho an’ireo rahalahy miandraikitra ny asa sy ho an’ireo mpiasa ao amin’ny birao. Miara-mijaly amin’izay rehetra mijaly aho. Kanefa tsy gaga tamin’izany vaovao mampalahelo izany aho, satria tao amin’ny fahitana tamin’ny alina dia efa nahita anjely iray nijoro aho, nitana sabatra toy ny afo natsotra teo ambonin’i Battle Creek. Indray andro, tamin’ny antoandro, raha mbola teo an-tanako ny peniko, dia very saina aho, ary toa hitako io sabatry ny lelafo io nivily aloha tamin’ny lafiny iray, dia avy eo tamin’ny lafiny iray hafa. Toa nifandimby ny loza noho ny loza, satria nohamavoina Andriamanitra tamin’ny fisainan’olombelona izay natao hanandratra sy hanomezam-boninahitra ny tenany.”
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
“Anio maraina izao dia voatosika tamin’ny vavaka mafana aho mba hitarihan’ny Tompo izay rehetra mifandray amin’ny biraon’ny Review and Herald hanao fikarohana amim-pahazotoana, mba hahitany izay tsy niraharahiany ireo hafatra maro nomen’Andriamanitra.
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Fotoana vitsy lasa izay dia nangataka ny torohevitro ny rahalahy tao amin’ny biraon’ny Review momba ny fananganana trano iray hafa. Tamin’izany aho dia nilaza fa raha ireo izay nankasitraka ny hanampiana trano iray hafa ao amin’ny biraon’ny Review and Herald no nahita mialoha ny ho avy, raha azony jerena izay hitranga ao Battle Creek, dia tsy hisy fanontaniana aminy ny amin’ny fananganana trano iray hafa any. Hoy Andriamanitra: ‘Natao tsinontsinona ny teniko; ary hihodina Aho ka handrava indray.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
“Tamin’ny Fivoriambe Lehibe, izay natao tao Battle Creek tamin’ny taona 1901, dia nomen’ny Tompo ny olony porofo fa niantso ho amin’ny fanavaozana Izy. Voatsindry tao an-tsaina izany, ary voakasika ny fo; nefa tsy tontosa ny asa lalina sy feno. Raha toa ireo fo mafy loha ka torotoro tamin’ny fibebahana teo anatrehan’Andriamanitra tamin’izany, dia ho hita ny iray amin’ireo fanehoana lehibe indrindra ny herin’Andriamanitra izay efa hita hatramin’izay. Nefa tsy nomem-boninahitra Andriamanitra. Tsy nohenoina ny fanambaràn’ny Fanahiny. Tsy nisaraka tamin’ireo fanao izay tena nifanohitra tamin’ny foto-kevitry ny fahamarinana sy ny fahitsiana, izay tokony hotandrovina mandrakariva ao amin’ny asan’ny Tompo, ny olona.”
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.
“Ny hafatra ho an’ny fiangonana ao Efesosy sy ho an’ny fiangonana ao Sardisy dia efa naverimberin’Ilay manome ahy fampianarana ho an’ny olony. ‘Soraty ho amin’ny anjelin’ny fiangonana ao Efesosy; Izao no lazain’Izay mihazona ny kintana fito eo an-tànany ankavanana, Izay mandeha eo afovoan’ny fanaovan-jiro volamena fito; Fantatro ny asanao sy ny fisasaranao ary ny faharetanao, ary tsy zakanao izay ratsy fanahy; ary efa nozahanao ireo milaza ny tenany ho apostoly, nefa tsy izy, ka hitanao fa mpandainga izy; ary niaritra ianao, sady manam-paharetana, ary niasa noho ny anarako, ka tsy reraka. Kanefa manana alahelo aminao Aho, satria efa nilaozanao ny fitiavanao voalohany. Koa tsarovy izay nahalavoana anao, dia mibebaha, ary ataovy ny asa voalohany; fa raha tsy izany, dia ho avy aminao faingana Aho ka hanaisotra ny fanaovan-jironao hiala amin’ny fitoerany, raha tsy mibebaka ianao.’ Apokalypsy 2:1–5.”
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
“‘Ary soraty ho an’ny anjelin’ny fiangonana any Sardisy hoe; Izao no lazain’Ilay manana ny Fanahy fito avy amin’Andriamanitra sy ny kintana fito: Fantatro ny asanao, fa manana anarana ho velona ianao, nefa maty. Miambena, ary ampaherezo izay sisa tavela, izay efa ho faty; fa tsy hitako tanteraka eo anatrehan’Andriamanitra ny asanao. Koa tsarovy izay nandraisanao sy renareo, ary tano mafy izany, ka mibebaha. Koa raha tsy miambina ianao, dia ho tonga aminao tahaka ny mpangalatra Aho, ary tsy ho fantatrao izay ora hihaviako aminao.’ Apokalypsy 3:1–3.
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“Hitantsika ny fahatanterahan’ireo fampitandremana ireo. Tsy mbola nisy fotoana nahatanterahan’ny Soratra Masina tamin’ny fomba hentitra kokoa noho izao.”
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Ny olombelona dia mety hanorina trano voaomana amin’ny fitandremana fatratra indrindra, trano tsy azon’ny afo idirana; nefa fikasihan-tanan’Andriamanitra iray monja, pitik’afo iray monja avy any an-danitra, dia handrava sy hanala tsy hisy intsony ny fialofana rehetra.
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
“Nanontaniana aho raha manana torohevitra homena. Efa nomeko sahady ny torohevitra izay nomen’Andriamanitra ahy, tamin’ny fanantenana hisorohana ny fidinan’ny sabatra mirehitra izay nihantona teo ambonin’i Battle Creek. Ary ankehitriny dia tonga izay natahorako—ny vaovao momba ny fahamaizan’ny tranoben’ny Review and Herald. Rehefa tonga io vaovao io, dia tsy gaga aho, ary tsy nanan-kolazaina. Izay tsy maintsy nolazaiko tsindraindray ho fampitandremana dia tsy nisy vokany afa-tsy ny nanamafy ireo izay nandre, ary ankehitriny dia izao ihany no azoko lazaina: Malahelo aho, tena malahelo indrindra aho, fa nilaina ny nahatongavan’izao kapoka izao. Efa nomena fahazavana ampy. Raha natao araka izany izany, dia tsy ho nilaina ny fahazavana fanampiny.” Testimonies, boky faha-8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Ny taranaka faharoan’ny Advantisma dia tsy fandresena, ary ho fahatanterahan’ny Ezekiela toko fahavalo, dia mbola nitohy nihamafy ihany ny fikomiana.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
“Amin’ny alalan’ny hafatra voasoratra sy amin’ny afo no nanambaran’ny Tompo fa tiany hiala ao Battle Creek ny olony. Enga anie Andriamanitra hanampy antsika hihaino ny feony. Tsy misy heviny amintsika va fa nodoran’ny afo ka levona ireo andrim-panjakana roa lehibe ananantsika tao Battle Creek? Mety hilaza ianareo hoe: ‘Kanefa ny Sanitarium vaovao dia manana marary maro.’ Eny; nefa na dia an’arivony maro aza ny marary any, dia tsy izany no ho porofo manohana ny fanorenan’ny olontsika trano ao Battle Creek sy ny hipetrahany ao.”
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Mitombo ny fakam-panahy. Lavin’ny olona ny fahazavana izay nalefan’Andriamanitra ao amin’ny Testimonies of his Spirit, ary ny noforonin-tsainy sy ny drafiny manokana no fidiny. Hanohy hampisaraka ny tenany amin’Andriamanitra va ny olona? Tsy maintsy haneho ny tsy fankasitrahany amin’ny fomba mbola mazava kokoa noho izay efa nataony va Izy?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Nifidy ny “tetik’asany sy ny fikasany avy amin’ny tenany ihany” ny olona, araka izay asehon’ireo loholona fitopolo tao amin’ny efitranon’ny sarin-javatra ao amin’ny Ezekiela toko faha-valo, izay nilaza hoe: “Tsy mahita antsika Jehovah.” Nanangana mpaminanivavy ny Tompo ary nomeny azy “fahitana misokatra” nandritra ny efapolo taona katroka, hatramin’ny 1884. Napetrany teo ambonin’io fanomezam-pahasoavana io ny soniany, fa Izy no nanome azy ary Izy no namarana azy tao amin’ny tanàna atao hoe Portland, ary nomeny nandritra ny efapolo taona izany. Fotoana fohy talohan’ny nitsaharan’ny “fahitana misokatra” dia nanomboka nandrava tsikelikely ny fahefan’ny Baiboly sy ny Fanahin’ny Faminaniana ireo lehilahy antitra tamin’ny 1881 sy 1882. Dia nifarana tamin’ny 1884 ny “fahitana misokatra,” ary tao anatin’ny efa-taona dia naverina indray tamin’ny Fihaonambe Lehibe tamin’ny 1888 ny fikomian’i Kora, Datana ary Abirama.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
Ny fikomiana tamin’ny 1888 dia niteraka fitomboan’ny fikomiana, ka nahitana ny fitsabahan’Andriamanitra mivantana teo amin’ny tantaran’ny Advantista Laodikia, rehefa nodorany ny asan’ny famoaham-boky sy ny asan’ny fahasalamana. Nefa ireo fitsarana mivantana ireo dia tsy nahasakana ny fikomiana izay efa nandeha. Tamin’ny 1919 dia nisy Fihaonambe momba ny Baiboly natao, izay i William Warren Prescott, iray tamin’ireo mpikomy lehibe tamin’ny taranaka faharoa, ilay teolojiana nofanina tany amin’ny anjerimanontolon’ny Protestanta niodina, no mpitarika voalohany tamin’ny fampiroboroboana ilay fomba fijery satanika izay nilaza fa “ny isan’andro,” dia maneho ny asan’i Kristy ao amin’ny fitoerana masina, ka nanao famelabelarana maromaro.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
Ny tantara dia nanamarika fa tamin’io fihaonambe momba ny Baiboly tamin’ny 1919 io, Prescott dia nanolotra filazantsara iray izay nahitana ny fanesorana ny foto-pampianarana rehetra amin’ny hafatra ara-paminaniana nentin’ny Millerita. Niezaka mihitsy aza izy hanaisotra ny roa arivo sy telon-jato andro, nefa tsy nahavita izany. Kanefa dia filazantsara iray izay tena foana tanteraka amin’ny fahatakarana ara-paminanian’ny Millerita no nasehony. Nolavina tamin’ilay fivoriana ny filazantsarany, nefa na izany aza dia nanapa-kevitra ireo mpitarika jamba ireo haka ny andiam-panolorany ka hamolavola azy ho boky mitondra ny lohateny hoe, The Doctrine of Christ. Io boky io no tonga famantarana ny fahatongavan’ny taranaka fahatelo amin’ny Advantisma Laodiseana.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Io boky io dia maneho filazantsara hafa noho ny filazantsaran’ny Millerita ao amin’ny Habakoka toko faharoa, ary ampahafantarin’i Paoly antsika fa ny filazantsara hafa dia tsy filazantsara akory.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
Gaga aho fa ianareo dia vetivety toy izao no miala amin’Ilay niantso anareo ho amin’ny fahasoavan’i Kristy ka mankany amin’ny filazantsara hafa; nefa tsy hafa izany; fa misy sasany izay mampikorontana anareo ka te hanova ny filazantsaran’i Kristy. Kanefa na izahay, na anjely avy any an-danitra aza, no mitory filazantsara hafa aminareo noho izay efa notorinay taminareo, aoka ho voaozona izy. Araka izay efa nolazainay teo aloha, dia izao no lazaiko indray ankehitriny: Raha misy olona mitory filazantsara hafa aminareo noho izay efa noraisinareo, aoka ho voaozona izy. Galatiana 1:6–9.
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
Ny taranaka fahatelo amin’ny Advantisma dia asehon’ilay fahavetavetana fahatelo ao amin’i Ezekiela, izay ahitana ireo vehivavy mitomany an’i Tamoza. I Tamoza dia andriamanitra mesopotamiana iray nifandray tamin’ny fahavokarana sy ny tsingerin’ny zavamaniry. Indraindray i Tamoza dia naseho ho mpiandry ondry na tovolahy iray, mifamatotra amin’ny fiovan’ny fizaran-taona sy ny fitomboan’ny vokatra. Ny fahafatesan’i Tamoza sy ny fitsanganany tamin’ny maty tatỳ aoriana dia nifamatotra tamin’ny tetiandrom-pambolena. Araka ny anganom-pinoana, i Tamoza dia maty na nanjavona nandritra ny volana fahavaratra, izay noheverina ho fanehoana ny fahamainana sy ny fahalovan’ny zavamaniry amin’ny vanim-potoana mafana sy maina. Ny fitomaniana noho i Tamoza dia fombam-pisaonana izay nahitana fitarainana noho ny fahafatesany na ny fanjavonany nandritra ny volana fahavaratra, ary narahin’ny fifaliana noho ny fitsanganany tamin’ny maty, izay naneho ny fanavaozana ny zavamaniry sy ny fiainam-pambolena.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
Ny fitomaniana noho i Tamoza dia maneho hafatry ny ranonorana fara izay sandoka, ary izany no nanehoan’ny filazantsaran’i W. W. Prescott. Ny fanesorana ny fanorenana ara-paminaniana, izay nanomboka tamin’ny fikomiana tamin’ny 1863, dia tonga tamin’ny teboka iray tamin’ny 1919, ka namelan’ny Advantisma Laodiseana ny filazantsara sandoka hiorina. Io filazantsara sandoka io dia niorina tanteraka teo ambonin’ny fomba fanao ara-pampianaran’ny Protestantisma nihemotra tamin’ny finoana. W. W. Prescott no mpandrafitra azy tany am-boalohany, ary tahaka an’i William Miller, ny filazantsaran’izy roa lahy dia samy niorina teo amin’ny fahatakarany fototra momba “ny isan’andro,” ao amin’ny bokin’i Daniela. Samy aseho ao amin’ny andalan-tenin’ny 2 Tesaloniana ireo filazantsara roa ireo, izay nahitan’i Miller voalohany fa “ny isan’andro” dia naneho ny fanompoan-tsampy. Ao amin’io andalan-teny io dia misy antokon’olona iray asehon’i Miller, izay manaiky ny fahamarinana nasehon’i Paoly, ary antokon’olona hafa iray izay tsy manana fitiavana ny fahamarinana.
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
Ao amin’ny andro farany, dia misy antokona iray, asehon’i Miller, izay “mahalala” sy mandray ny ranonorana farany; ary misy antokona iray hafa kosa, asehon’i Prescott, izay mandray fitaka mahery. Ny fitaka mahery izay raisiny dia miorina amin’ny filazantsara sandoka, izay tsy filazantsara akory, ary izany no manondro hafatra sandokan’ny ranonorana farany. Koa ny fahavetavetana fahatelo ao amin’i Ezekiela dia ireo vehivavy (fiangonan’ny Adventisma Laodiseana), mitomany an’i Tamoza. Ny ranomasony amin’ny fahavaratra (orana) dia natao hamoaka ny vokatry ny fijinjana.
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
Ny fanavahana misy eo amin’ny karazany roa amin’ny hafatry ny ranonorana farany dia manenika ny Baiboly sy ny Fanahin’ny Faminaniana. Miverimberina ny fanondroan’ny Baiboly fa sakanana amin’ny vahoaka tsy mankatò ny ranonorana.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
Hoy izy hoe: Raha misy lehilahy mandroaka ny vadiny, ka miala aminy izy ary lasa an’ny lehilahy hafa, moa hiverina aminy indray va izy? Tsy ho voaloto indrindra va izany tany izany? Kanefa ianao efa nijangajanga tamin’ny olon-tiana maro; nefa miverena amiko indray ianao, hoy Jehovah. Asandrato ny masonao ho amin’ny fitoerana avo, ka jereo izay tsy nanaovanao firaisana. Teny an-dalana no nipetrahanao niandry azy, tahaka ny Arabo any an-efitra; ary efa nandoto ny tany tamin’ny fijangajanganao sy tamin’ny faharatsianao ianao. Koa izany no nanaovana sakana ny ranonorana, ary tsy nisy ranonorana farany; ary nanana handrin’ny vehivavy janga ianao, ka tsy nety ho menatra. Jeremia 3:1–3.
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
Ny Advantisma Laodiseana dia nanomboka nijangajanga tamin’ny 1863, ary hatramin’izay dia notazonina ny ranonorana. Mandà ny ho menatra noho ny fikomiany izy ireo, ary izany tsy fanetren-tena izany no miteraka handrin’ny vehivavy janga, ary ny vehivavy janga ao amin’ny faminanian’ny Baiboly dia ny fahefana papaly. Ao amin’ny taranaka fahatelo no tanterahina ny asa farany fanomanana hiankohoka eo anatrehan’ny mariky ny vehivavy janga avy any Roma. Ny fanomanana ho amin’ny taranaka fahefatra dia tanterahina ao amin’ny taranaka fahatelo, amin’ny alalan’ny hafatra sandoka momba ny ranonorana fara. Tahaka ny fikomiana tamin’ny 1863, sy ny fikomiana tamin’ny 1888, ny fikomiana tamin’ny 1919 dia mifanaraka amin’ny 11 Septambra 2001, satria tamin’ny fotoana nirodanan’ireo trano tao New York City no nidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ary nanomboka ny ranonorana fara marina.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ny ranonorana farany dia hirotsaka amin’ny vahoakan’Andriamanitra. Anjely mahery iray no hidina avy any an-danitra, ary ny tany rehetra dia hazavain’ny voninahiny.” Review and Herald, 21 Aprily 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Rehefa nanomboka nilatsaka ny orana farany, ny anti-panahy tamin’ny Advantisma Laodiseana dia tsy nahafantatra izany ho ny orana farany, satria efa voasaina tamin’ny hafatry ny orana farany sandoka izy ireo, izay asehon’i Ezekiela amin’ny vehivavy mitomany an’i Tamoza, ary amin’ny fampiharana dia hafatry ny fiadanana sy filaminana.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Ireo ihany izay miaina araka ny fahazavana ananany no handray fahazavana lehibe kokoa. Raha tsy mandroso isan’andro isika eo amin’ny fanehoana amin’ny fiainana ireo hatsaran-toetra kristiana miasa, dia tsy ho fantatsika ny fisehoan’ny Fanahy Masina ao amin’ny ranonorana farany. Mety milatsaka amin’ny fo manodidina antsika rehetra izany, nefa isika tsy hahafantatra na handray izany.” Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Tsy ho hain’ireo mpiambina ny vahoaka ny nahafantatra ny fahatongavan’ny orana farany, satria ny filazantsara sandokany momba ny orana farany sandoka dia nandà ny fisian’izay mety ho fanehoana ny herin’Andriamanitra tahaka izay efa nisy tamin’ny andro fahiny.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Hisy fanehoana mahagaga ny herin’Andriamanitra ao amin’ny fiangonana; nefa tsy hiasa amin’ireo izay tsy nanetry tena teo anatrehan’ny Tompo izany, sy tsy nanokatra ny varavaran’ny fo tamin’ny fiaiken-keloka sy ny fibebahana. Amin’ny fanehoana izany hery izany, izay manazava ny tany amin’ny voninahitr’Andriamanitra, dia zavatra iray ihany no ho hitany, izay heveriny ao anatin’ny fahajambany ho mampidi-doza, zavatra izay hanaitra ny tahony, ka hihamafy izy hanohitra izany. Satria tsy miasa araka ny heviny sy ny zavatra andrasany ny Tompo, dia hanohitra ny asa izy. ‘Nahoana,’ hoy izy, ‘no tsy tokony hahafantatra ny Fanahin’Andriamanitra izahay, nefa efa tao amin’ny asa nandritra ny taona maro?’—Satria tsy namaly ny fampitandremana sy ny fifonana tao amin’ny hafatr’Andriamanitra izy, fa niteny tamim-paharetana hoe: ‘Manankarena aho, sady nitombo fananana, ka tsy misy zavatra ilaiko.’ Ny talenta sy ny traikefa maharitra dia tsy hahatonga ny olona ho fantson’ny fahazavana, raha tsy mametraka ny tenany eo ambanin’ny taratra mamirapiratr’ilay Masoandron’ny Fahamarinana izy, ary antsoina sy voafidy ary voaomana amin’ny fanomezam-pahasoavan’ny Fanahy Masina. Raha hanetry tena eo ambanin’ny tànana mahery an’Andriamanitra ny olona izay mikarakara zava-masina, dia hasandratry ny Tompo izy. Hataony olona mahay manavaka izy—olona manan-karena amin’ny fahasoavan’ny Fanahiny. Ny toetra mafy sy tia tena ananany, ny ditrany, dia ho hita eo amin’ny fahazavana mamirapiratra avy amin’Ilay Fahazavan’izao tontolo izao. ‘Ho avy faingana atỳ aminao Aho, ka hanaisotra ny fanaovan-jiro eo amin’ny toerany, raha tsy mibebaka ianao.’ Raha mitady ny Tompo amin’ny fonao rehetra ianao, dia ho hitanao Izy.” Review and Herald, December 23, 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Ny loholon’i Ezekiela toko faha-valo dia nanaiky filazantsaran’ny fiadanana sy filaminana tamin’ny taona 1919, ary rehefa tonga ny 11 Septambra 2001 dia naseho ny vokatry ny fikomiana nitombo hatrany tamin’ny tsy fahaizany namantatra ny fahatongavan’ny ranonorana farany. Ao amin’ny tantara izay nanomboka tamin’ny fotoan’ny farany tamin’ny 1989, dia naverin’Andriamanitra tamin’ny antsipiriany tanteraka ny hetsika Millerita. Miller dia tandindon’i Elia, ary i Elia dia efa nilaza mazava tamin’i Ahaba fa tsy hisy ranonorana, afa-tsy amin’ny tenin’i Elia.
We will continue our consideration of the third generation of Adventism in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny taranaka fahatelon’ny Advantisma.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ny saranga izay tsy malahelo noho ny fihemoran’ny tenany eo amin’ny lafiny ara-panahy, na tsy mitomany noho ny fahotan’ny hafa, dia havela tsy hanana ny fanombohan’Andriamanitra. Ny Tompo dia maniraka ny irany, dia ireo lehilahy mitana fiadiana famonoana eny an-tànany hoe: ‘Manaraha azy hamakivaky ny tanàna, ka mamonoa; aoka tsy hiantra ny masonareo, ary aza mamindra fo ianareo: vonoy tanteraka ny antitra sy ny tanora, na ny virijiny, na ny zaza madinika, na ny vehivavy; nefa aza manakaiky izay olona misy marika; ary atomboy eo amin’ny fitoerako masina. Dia natombony tamin’ireo loholona izay teo anoloan’ny trano izany.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Eto no hitantsika fa ny fiangonana—ny fitoeran’Andriamanitra masina—no voalohany nahatsapa ny kapoky ny fahatezeran’Andriamanitra. Ireo anti-panahy, dia ireo izay nomen’Andriamanitra fahazavana lehibe ka nijoro ho mpiambina ny tombontsoa ara-panahin’ny vahoaka, dia namadika ny fitokisana napetraka taminy. Noraisiny ny toerana hoe tsy mila manantena fahagagana isika sy ny fanehoana mazava ny herin’Andriamanitra tahaka ny tamin’ny andro fahiny. Niova ny fotoana. Ireo teny ireo no mampahery ny tsi-finoan’izy ireo, ka hoy izy: Tsy hanao soa Jehovah, ary tsy hanao ratsy koa Izy. Mamindra fo loatra Izy ka tsy hamangy ny olony amin’ny fitsarana. Koa ‘Fiadanana sy filaminana’ no antso ataon’ny olona izay tsy hanandratra intsony ny feony tahaka ny trompetra mba hampiseho amin’ny olon’Andriamanitra ny fahadisoany sy amin’ny taranak’i Jakoba ny fahotany. Ireo alika moana izay tsy nety nivovo no ireo hahatsapa ny famaliana marina ataon’Andriamanitra tafintohina. Ny lehilahy, ny zatovovavy, ary ny zaza madinika dia samy ho ringana miaraka avokoa.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Ny fahavetavetana izay nampisento sy nampitomany ireo mahatoky dia izay ihany no azon’ny mason’olombelona voafetra fantarina; kanefa lavitra noho izany, ireo fahotana ratsy indrindra, dia ireo izay nampirehitra ny fahasaro-piaron’ilay Andriamanitra madio sy masina, no tsy nambara. Ilay Mpandinika lehibe ny fo mahalala ny fahotana rehetra atao mangingina ataon’ireo mpanao ratsy. Tonga mahatsiaro ho voaaro ao anatin’ny fitakosany ireo olona ireo, ary noho ny fahari-po asehony dia manao hoe: Tsy mahita ny Tompo; ary avy eo dia manao toy ny hoe efa nahafoy ny tany Izy. Nefa Haharihary ny fihatsarambelatsihin’izy ireo Izy, ary hasehony eo anatrehan’ny hafa ireo fahotana izay notandreman’izy ireo mafy dia mafy hafenina.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Tsy misy fahambonian-toerana, voninahitra, na fahendrena araka izao tontolo izao, tsy misy toerana eo amin’ny raharaha masina, izay hiaro ny olona tsy hahafoy ny foto-kevitra rehefa avela ho amin’ny fony mamitaka izy. Ireo izay noheverina ho mendrika sy marina dia miseho ho lohandohan’ny fikomiana sy ohatra amin’ny tsy firaharahana ary amin’ny fanararaotana ny famindram-pon’Andriamanitra. Tsy handefitra intsony amin’ny lalan-dratsiny Izy, ary amin’ny fahatezerany dia hifanaraka aminy tsy amin-kiantra.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Amin’ny fisalasalana no anesoran’ny Tompo ny fanatrehany amin’ireo izay efa notahiana tamin’ny fahazavana lehibe sy izay efa nahatsapa ny herin’ny teny teo amin’ny fanompoana nataony tamin’ny hafa. Izy ireo dia mpanompony mahatoky fahiny, nomena tombon-tsoa tamin’ny fanatrehany sy ny fitarihany; nefa niala taminy izy ka nitarika ny hafa ho amin’ny fahadisoana, ka noho izany dia tafiditra eo ambanin’ny tsy fankasitrahan’Andriamanitra.” Testimonies, volume 5, 211, 212.