The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
Isohozwa rya Mesiya mu gitabo cya Matayo ririmo ikimenyetso cy’inzira cy’igihe cy’imperuka, ikimenyetso cy’inzira cy’ubutumwa burimo gushyirwa mu buryo bwemewe, abahamya babiri b’ikimenyetso cy’inzira cya 9/11, umwe akaba umuhamya w’ubutumwa bw’imbere bugenewe Lawodikiya undi akaba ubutumwa bw’inyuma bw’iterabwoba rya Isilamu. Birakwiriye ko ikimenyetso cy’inzira cya 9/11 gihagararirwa na bibiri mu bisohorezwa bya Mesiya cumi na bibiri byo muri Matayo, kuko 9/11 ikubiyemo ubutumwa bwa marayika wa kabiri, aho buri gihe habamo gukuba kabiri. Urupfu rwo ku ya 18 Nyakanga 2020 rwari ikimenyetso cy’inzira cya gatanu twasuzumye, hanyuma ijwi ry’uri mu butayu muri Nyakanga 2023 riba irya gatandatu, maze umuzuko wo mu 2024 uba uwa karindwi. Isohozwa rya Mesiya rya munani ni Induru ya Saa Sita z’ijoro.
The Eighth Messianic Waymark is the Midnight Cry
Ikimenyetso cya munani cya Mesiya ni Induru yo mu gicuku
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Ibyo byose byabereyeho kugira ngo ibyavuzwe n’umuhanuzi bisohore, agira ati: Nimubwire umukobwa wa Siyoni muti: Dore, Umwami wawe araje agusanga, yicishije bugufi, kandi yicaye ku ndogobe no ku mwana wayo, icyana cy’indogobe. Matayo 21:4, 5.
Prediction
Ubuhanuzi
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Nezerwa cyane, wa mukobwa wa Siyoni we; rangurura induru, wa mukobwa wa Yerusalemu we: dore, Umwami wawe araje agusanga: arakiranuka kandi azanye agakiza; yicisha bugufi, kandi agendera ku ndogobe, no ku cyana cyayo, icyana cy’indogobe. Zekariya 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
“Imyaka magana atanu mbere yaho, Uwiteka yari yaravuze abinyujije ku muhanuzi Zekariya ati: ‘Nezerwa cyane, wa mukobwa wa Siyoni we; rangurura amajwi, wa mukobwa wa Yerusalemu we. Dore, Umwami wawe araje agusanga. Ni umukiranutsi, kandi azanye agakiza; ni uwicisha bugufi, kandi ahetswe n’indogobe, ndetse n’icyana cyayo, icyana cy’indogobe.’ [Zekariya 9:9.] Iyo abigishwa baza kuba baramenye ko Kristo yari agiye gucirwaho urubanza no gupfa, ntibashoboraga gusohoza ubu buhanuzi.”
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
“Mu buryo nk’ubwo, Miller na bagenzi be basohoje ubuhanuzi, kandi batanze ubutumwa Umwuka wahumekeye abanditsi yari yarahanuye ko bugomba guhabwa isi, ariko batari kuba barabutanze iyo baza kuba barasobanukiwe byuzuye ubuhanuzi bwerekanaga ugutenguhwa kwabo, kandi bugatanga ubundi butumwa bugomba kubwirizwa amahanga yose mbere y’uko Umwami aza. Ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri bwatanzwe mu gihe gikwiriye, kandi bukora umurimo Imana yari yaragennye ko bugomba gukora.” The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Kudasobanukirwa kw’Ijambo ry’Imana ry’ubuhanuzi byagaragariye mu mateka yo kwinjira kwa Kristo mu buryo bw’intsinzi, kandi no mu mateka ahuye na yo yo gutangaza ubutumwa bw’Induru yo mu Gicuku mu mwaka wa 1844. Abantu ibihumbi ijana na mirongo ine na bine basabwa gusobanukirwa n’“ubuhanuzi bwerekana ugucika intege kwabo.” Yohana mu Ibyahishuwe igice cya cumi abwirwa mbere y’igihe ko ubutumwa bw’akazingo gato bwari kuzaryoha mu kanwa ke, bwari kuzahinduka umururazi.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Nta cyo gutinya ku by’ahazaza dufite, keretse igihe twibagiwe uburyo Uwiteka yatuyoboye, n’inyigisho Ye mu mateka yacu yahise.” Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
“Ubuyobozi bw’Umwami” bwo mu gihe cyashize bugaragazwa, mu bindi bikorwa by’ubuyobozi bw’Imana, nk’ukuboko Kwe gutwikira ikosa ryari mu mibare, kuko bitari byiza ko Abamillerite basobanukirwa mbere y’igihe ugutenguha kwabo, nk’uko na none bitari byiza ko abigishwa basobanukirwa byuzuye mbere y’igihe ibice byose by’ugutenguha kwabo ku musaraba. Ariko amateka yo gutangaza Ubutumwa bwo mu Gicuku yamenyekanye nk’umucyo nyir’izina uyobora ujya mu ijuru, kandi ibyo byagaragajwe mu iyerekwa rya mbere cyane rya Ellen White. Abantu ibihumbi ijana na mirongo ine na bine bagomba gusobanukirwa ugutenguha kw’abigishwa n’ukw’Abamillerite. Kwanga uwo mucyo ni ukugwa ukava muri iyo nzira.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Inyuma yabo, aho inzira yatangiriraga, hari hashyizweho umucyo mwinshi, kandi marayika ambwira yuko uwo ari wo ‘gutaka ko mu gicuku.’ Uwo mucyo warasiraga inzira yose, kandi ukamurikira ibirenge byabo, kugira ngo batagwa.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Nibagumishaga amaso yabo kuri Yesu, wari imbere yabo gato, abayobora abagana ku murwa, babaga batekanye. Ariko bidatinze bamwe bararushye, baravuga bati: uwo murwa ukiri kure cyane, kandi bari biteze kuwugeramo mbere y’aho. Maze Yesu akabatera umwete azamuye ukuboko kwe kw’iburyo kw’ikuzo, maze mu kuboko kwe havamo umucyo wazunguzwaga hejuru y’itsinda ry’abategerezaga ukuza kwe, maze barangurura bati: ‘Aleluya!’ Abandi bo, mu bwihutirwe, bahakanye umucyo wari inyuma yabo, bavuga ko atari Imana yari yabayoboye ikabageza aho hose. Umucyo wari inyuma yabo urazima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara batakaza kureba intego na Yesu, maze bava mu nzira bagwa hasi mu isi y’umwijima n’ubugome iri hepfo.” Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
Ikimenyetso cya munani ni Gutaka kwa Saa Sita z’ijoro, nk’uko byashushanyijwe n’ukwinjira kwa Kristo kwa kinyamwuga i Yerusalemu.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
“Gutaka kwa saa sita z’ijoro ntikwatanzwe cane biciye mu mpaka, naho ivyemezo vyo mu Vyanditswe vyera vyari bitomoye kandi bidahinyuzwa. Hari haherekejwe na kwo ubushobozi butera imbere bwakora ku mutima. Nta gukekeranya kwariho, nta kubaza. Mu gihe c’ukwinjira kwa Kristo i Yerusalemu mu ntsinzi, abantu bari bakoraniye bavuye mu mihingo yose y’igihugu ku bw’ukurangura umusi mukuru, bariye ku Musozi w’Imyelayo, kandi igihe bifatanya n’isinzi ry’abantu baherekeza Yesu, bafashwe n’impwemu y’uwo mwanya maze bafasha gukomeza induru ngo, ‘Hahirwa uwuje mw’izina ry’Umwami!’ [Matayo 21:9.] Muri ubwo buryo nyene, abatizera bari baza mu makoraniro y’Abadiventisti—bamwe bazanywe n’amatsiko, abandi bazanywe gusa no gutwenga no gushinyagurira—bumvise ubushobozi bwemeza bwaherekeza ubutumwa ngo, ‘Raba, Umukwe araje!’” Spirit of Prophecy, volume 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Kugira ngo umuntu abe isugi y’umunyabwenge mu minsi y’imperuka, byari ngombwa mu buryo bw’itegeko ry’ubuhanuzi ko izo sugi z’abanyabwenge zihura no gutenguha, kandi uko gutenguha ni ko na ko kwinjiza igihe cyo gutinda kivugwa mu mugani. Nta bunararibonye bwo guca mu gihe cyo gutinda wagira ngo abe ari isugi y’umunyabwenge cyangwa iy’umupfapfa.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umugani w’abakobwa cumi b’isugi uvugwa muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadivantisiti.” Intambara Ikomeye, 393.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
Uko byagenda kose, abakobwa b’abanyabwenge bo mu minsi ya nyuma bagomba kunyura mu gutenguhwa guhura n’ukwabaye ku wa 19 Mata 1844, kuko ibyabaye muri uwo mugani ari byo bibaho ku bihumbi ijana na mirongo ine na bine, abo Yohana mu Ibyahishuwe aranga ko ari abakobwa b’isugi.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Aba ni bo batandujwe n’abagore, kuko ari abasugi. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba bacunguwe bakuwe mu bantu, baba umuganura ku Mana no ku Mwana w’Intama. Ibyahishuwe 14:4.
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
Ni imigani ingahe ya Kristo ivugwa mu buryo bweruye kandi bwihariye ko yasohoye mu buryo nyabwo, nk’uko byanditswe ijambo ku rindi? Buri mugani uzasohora mu buryo nyabwo, nk’uko byanditswe ijambo ku rindi; ariko umugani w’abakobwa cumi b’isugi wo werekanwa by’umwihariko ko wasohoye kera kandi ko uzongera gusohora mu gihe kizaza “ijambo ku rindi.” Ugereranywa n’ubutumwa bwa marayika wa gatatu bugomba gukomeza kuba ukuri kw’iki gihe kuva mu 1844 gukomeza kugeza igihe Mikayeli azahagurukira maze igihe cy’igeragezwa cy’abantu kigafungwa.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Nkunze kunyoherezwa ku mugani w’abakobwa cumi b’isugi, batanu muri bo bari abanyabwenge, abandi batanu ari abapfu. Uyu mugani warasohoye kandi uzakomeza gusohora nk’uko wanditswe ijambo ku rindi, kuko ukoreshwa by’umwihariko muri iki gihe, kandi nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’igihe.” Review and Herald, 19 Kanama 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Kugeza ku iherezo ry’igihe, umugani w’abakobwa cumi b’inkumi ni ukuri kw’iki gihe, kandi Induru yo mu Gicuku izongera gusohora neza nk’uko yanditswe.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Hariho isi irambaraye mu bugome, mu buriganya no mu buyobe, mu gicucu nyirizina cy’urupfu,—isinziriye, isinziririye. Ni ba nde bafite ububabare bw’umutima bubasunikira kubakangura? Ni irihe jwi ryabageraho? Ibitekerezo byanjye byajyanywe mu gihe kizaza, ubwo ikimenyetso kizatangirwa. ‘Dore, Umukwe araje; nimusohoke mumusanganire.’ Ariko bamwe bazaba baratinze kubona amavuta yo kongeramo mu matabaza yabo, maze bazasanga byatinze ko imico, igereranywa n’amavuta, idashobora kwimurirwa ku wundi.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Ijwi ryo mu Gicuku ni rwo kimenyetso gikurikiraho kigaragara ku murongo utambitse mu rugendo rw’abo ijana na mirongo ine na bane. Icyo kimenyetso kijyanana n’itotezwa ritangira kugirirwa abizerwa mbere y’itegeko ryo ku cyumweru. Iryo totezwa riva hanze kandi riva no imbere, kandi itotezwa ryo mu imbere rikubiyemo ibimenyetso bibiri bitandukanye. Kimwe muri ibyo bimenyetso ni Yuda, ikindi ni Urukiko Rukuru rw’Abayahudi.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Ikimenyetso cya cyenda cya Mesiya ni Ubugambanyi bw’ibiceri by’ifeza 30
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Nuko hasohorwa ibyavuzwe na Yeremiya umuhanuzi, ati: Nuko bafata ibiceri mirongo itatu by’ifeza, igiciro cy’Uwo bahawe agaciro, uwo abana ba Isirayeli bahaye agaciro; maze babitangira umurima w’umubumbyi, nk’uko Umwami Imana yari yarabintegetse. Matayo 27:9, 10.
Prediction
Ubuhanuzi
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Maze ndababwira nti: Nimba mubona ari byiza, mumpe igiciro canje; ariko nimba atari vyo, mubireke. Nuko bampimira ibiceri mirongo itatu vy’ifeza ngo bibe igiciro canje. Uhoraho arambwira ati: Biterere umubumvyi; ni co giciro ciza bansumvye. Nuko mfata ivyo biceri mirongo itatu vy’ifeza, ndabiterera umubumvyi mu nzu y’Uhoraho. Zekariya 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
Ubugambanyi bwa Yuda bugaragaza ubugambanyi bw’abatambyi b’ibinyoma, kuko umubare wa 30 ugaragaza imyaka y’abatambyi. Abatambyi, ari bo na Balewi, bezwa nk’izahabu n’ifeza n’Intumwa y’Isezerano. Iby’ifeza mirongo itatu bya Yuda bigaragaza kwezwa kw’abatambyi b’ibinyoma mu gihe cy’itegeko ryo ku Cyumweru; nubwo Yuda yapfuye mbere gato y’umusaraba, byari bikiri uwo munsi umwe. Yuda si ikimenyetso cy’Urukiko rw’Ikirenga rw’Abayahudi; ni ikimenyetso cy’umuntu watekerezwaga ko ari mu bigishwa ba Kristo.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
Nk’umwigishwa wa Kristo, wari umwigishwa wo gusigwa kwa Yesu. Ukusigwa kwe mu mubatizo We ni ko kwahinduye izina Rye riba Yesu Kristo, kuko Kristo bisobanura—Uwasizwe. Izina Rye ryahise rihinduka, kuko icyo gihe yagombaga gukomeresha isezerano na benshi mu gihe cy’icyumweru kimwe, kandi ikimenyetso gikomeye cy’isano y’isezerano ni izina rihindutse. Yesu yasigiwe imbaraga mu mubatizo We. Kuba umwigishwa wa Kristo, byasobanuraga ko wari umwigishwa w’umubatizo We. Mu mubatizo We ni ho yasigiwe imbaraga. Imvugo ya Petero yo muri Matayo 16:18 izwi mu isi ya tewolojiya ya Gikristo nk’“Kwatura kwa Gikristo.” Ni imwe mu nsanganyamatsiko zikomeye zigibwaho impaka hagati y’abanyatewolojiya n’intiti. Muri rusange, impaka z’abanyatewolojiya n’intiti zigaragaza ikintu kidafite agaciro na gake, cyangwa se gashobora kuba ari ak’ingenzi rito, ariko ingingo igumaho ni uko Ubukristo busobanukirwa ko igihe Yesu yasigwaga, ari bwo yahindukaga Mesiya.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
Arababwira ati: “Ariko mweho, muvuga ko ndi nde?” Simoni Petero arasubiza ati: “Uri Kristo, Umwana w’Imana ihoraho.” Matayo 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
Izina rya mbere rya Petero ryagaragazaga uko kuri nyakuri, kuko Simoni Baruyona bisobanura ngo “uwumva ubutumwa bw’inuma,” kandi ubwo ni bwo butumwa bw’umubatizo We. Umubatizo We uhuye na 9/11, kandi Yuda agereranya abigeze kwemera ko basobanukiwe 9/11, ariko bakayoba mu nzira. Yuda si ikimenyetso cy’Abanyedini bo mu Rukiko Rukuru, kuko bo bahagarariye itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Yuda yatanze ubuhamya ku bw’Abanyedini bo mu Rukiko Rukuru, ariko ikigereranyo cy’ubwigomeke bw’Abanyedini bo mu Rukiko Rukuru gitandukanye n’ubwigomeke bwa Yuda. Ubwigomeke bw’Abanyedini bo mu Rukiko Rukuru bugaragazwa mu nzozi zikurikira.
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
“Nakusanyije inyandiko zanjye, maze dutangira urugendo rwacu. Mu nzira twakoze amateraniro abiri i Orange, kandi twabonye ibimenyetso by’uko itorero ryungutse kandi rihumurizwa. Natwe ubwacu twaruhuriwe n’Umwuka w’Umwami. Muri iryo joro narose ndi i Battle Creek, ndebera ku kirahuri cyo ku ruhande rw’umuryango, mbona itsinda ry’abantu riza ryerekeza ku nzu, babiri babiri. Basaga n’abakakaye kandi biyemeje. Nari mbazi neza, maze mpindukira kujya gukingura urugi rw’icyumba cy’abashyitsi kugira ngo mbakire, ariko ntekereza ko nabanza kongera kureba. Isura y’ibyariho yari yahindutse. Ubu iryo tsinda ryagaragaraga nk’umutambagiro wa Gatolika. Umwe yari afite umusaraba mu ntoki, undi afite urubingo. Maze uko begerezaga, uwari ufite urubingo azenguruka inzu, avuga gatatu ati: ‘Iyi nzu yaraciwe. Imitungo igomba kunyagwa. Bavuze nabi kuri gahunda yacu yera.’ Ubwoba buramfata, niruka nyura mu nzu, nsohokera ku rugi rwo mu majyaruguru, mbona ndi hagati mu yindi mbaga, bamwe muri bo nari mbazi, ariko sinatinyukaga kugira ijambo na rimwe mbabwira, ntinya kugambanirwa. Nageragezaga gushaka ahantu hiherereye aho nashoboraga kuririra no gusenga ntahura n’amaso ashishikaye, asesengura, aho naba mpindukiye hose. Nakundaga gusubiramo nti: ‘Iyaba gusa nashoboraga gusobanukirwa ibi! Iyaba bamberaga icyo navuze cyangwa icyo nakoze!’”
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
“Narize kandi nsenga cyane ubwo nabonaga ibyacu byimurwa ku ngufu. Nagerageje gusoma impuhwe cyangwa kugirirwa imbabazi ku bwanjye mu maso y’abari banzengurutse, kandi nitegereza mu maso ha bamwe natekerezaga ko bari kumbwira kandi bakampumuriza iyo bataba batinya ko abandi bababona. Nagerageje rimwe kuva muri iryo teraniro, ariko mbona ko nkiri gukurikiranwa, mpisha umugambi wanjye. Natangiye kurira numvikana, mvuga nti: ‘Iyaba gusa bambwira icyo nakoze cyangwa icyo navuze!’ Umugabo wanjye, wari usinziriye ku gitanda mu cyumba kimwe, yumvise ndira numvikana maze arankangura. Umusego wanjye wari wuzuye amarira, kandi nari mfite agahinda kenshi mu mutima.” Testimonies, volume 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
Gukurikiza ihame rivuga ko abahanuzi bavuga cyane kurushaho ibyerekeye iminsi y’iherezo kuruta iminsi babayemo, bituma havuka ikibazo gikomeye cyane ku bayobozi b’itorero ry’Abadiventisiti b’Umunsi wa Karindwi. Mushiki wa White “yakoranyije” “inyandiko” ze maze atangira urugendo rwo gusubira i Battle Creek. Icyo gihe Battle Creek yari umutima w’umurimo, nk’uko Tacoma Park ari wo uyu munsi, cyangwa Yerusalemu mu minsi ya Kristo. Yakoranyije inyandiko ze kugira ngo ajyane na zo muri urwo rugendo, amaze kugaragaza intambara yari amaranye igihe yerekeye inyandiko ze. Imvugiro y’inzozi ze yerekeye inyandiko ze. Iyo ntambara yabereye mu mujyi wa Wright.
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
“Igihe twari i Wright, twari twohereje ku biro by’icapiro inyandiko yanjye ya No. 11, kandi nari ngenda nkira hafi buri kanya kose iyo nabaga ntari mu materaniro, nandika ibyari ibya No. 12. Imbaraga zanjye, iz’umubiri n’iz’ubwenge, zari zararuhijwe cyane mu gihe nakoreraga itorero i Wright. Numvise ko nkeneye kuruhuka, ariko sinabashaga kubona uburyo ubwo ari bwo bwose bwo koroherezwa. Nababwiraga abantu incuro nyinshi mu cyumweru, kandi nkandika impapuro nyinshi z’ubuhamya bwihariye. Umutwaro w’ubugingo wari undiho, kandi inshingano numvaga zinkomereye zari nyinshi cyane ku buryo nabashaga kubona amasaha make gusa yo gusinzira buri joro.”
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
“Ubwo nakoraga umurimo nk’uwo wo kuvuga no kwandika, nakiriye amabaruwa yavaga i Battle Creek afite imiterere icogoza intege. Uko nayasomaga numvise ncitse intege mu buryo butarondoreka, bigeze ku mubabaro ukabije wo mu mutima, maze igihe gito bisa n’ibihagarika imbaraga z’ubuzima bwanjye. Mu majoro atatu sinsinziriye hafi na busa. Ibitekerezo byanjye byari bihagaritse umutima kandi biteye urujijo. Nahishe uko nari meze uko nabishoboye ku mugabo wanjye no ku muryango w’impuhwe twabanagamo. Nta n’umwe wamenye umurimo nakoraga cyangwa umutwaro wari undemereye mu mutima, igihe nifatanyaga n’uwo muryango mu gusenga kwa mu gitondo no kwa nimugoroba, kandi nkagerageza gushyira umutwaro wanjye ku Murwaza-Mitwaro ukomeye. Ariko ibyo nasabaga byavaga mu mutima washenjaguwe n’agahinda, kandi amasengesho yanjye yaracikagurikaga kandi agatandukana kubera agahinda kadashoboraga gutegekwa. Amaraso yazamukaga mu bwonko bwanjye, kenshi bikantuma nsiyagira kandi nkenda kugwa. Nakundaga kuva amaraso mu mazuru, cyane cyane nyuma yo gushyiraho umwete wo kwandika. Nahatiwe guhagarika kwandika, ariko sinabashaga kwikuraho umutwaro wo guhangayika n’inshingano nari nfite, kuko nari nzi ko mfite ubuhamya bugenewe abandi ntashoboye kubugeza aho bari.”
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Nongeye noherejwe urundi rwandiko, rumenyesha ko byatekerezwaga ko ari byiza gusubika gusohora inomero ya 11 kugeza igihe nzandikira ibyo nari neretswe byerekeye Ikigo Nderabuzima, kuko abari bashinzwe uwo murimo bari bakeneye cyane uburyo, kandi bakaba bakeneye imbaraga z’ubuhamya bwanjye kugira ngo bukangurire bene Data kugira icyo bakora. Maze nandika igice cy’ibyo nari neretswe byerekeye Ikigo, ariko sinashoboye kurangiza iyo ngingo yose kubera umuvuduko w’amaraso mu bwonko. Iyo nza kuba naratekereje ko inomero ya 12 izatinda bene ako kageni, sinari kohereza na gato icyo gice cy’iyo ngingo gikubiye mu inomero ya 11. Natekerezaga ko namara kuruhuka iminsi mike nkabona kongera gusubukura kwandika. Ariko byambabaje cyane kubona ko imimerere y’ubwonko bwanjye yatumaga bidashoboka ko nandika. Igitekerezo cyo kwandika ubuhamya, bwaba ubwa rusange cyangwa ubw’umuntu ku giti cye, cyarahagaritswe, kandi nahoraga mu mubabaro udashira kuko ntashoboraga kubwandika.”
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“Muri iyo mimerere y’ibintu hafashwe icyemezo ko twasubira i Battle Creek tukagumayo mu gihe imihanda yari yarabaye ibyondo kandi yarangiritse, kandi ko ari ho nari kuzuza No. 12. Umugabo wanjye yari ashishikajwe cyane no kubona bene se b’i Battle Creek no kuvugana na bo no kwishimana na bo mu murimo Imana yamukoreraga. Nakusanyije ibyo nanditse byose, maze dutangira urugendo rwacu. …” Testimonies, volume 1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
Mu minsi y’imperuka, ubuyobozi bw’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi, bwashushanyijwe nka Battle Creek n’abo “yari azi neza,” bwahindutse urugendo rw’Abagatolika. Ubuyobozi bw’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi bwahindutse urugendo rw’Abagatolika. Mu nzozi baje “babiri babiri,” umwe afite urubingo, undi afite umusaraba. Bashushanyije uruziga ruzengurutse inzu maze batangaza incuro eshatu bati: “Iyi nzu irabujijwe. Ibyo irimo bigomba kunyagwa. Bavuze ibirwanya gahunda yacu yera.” Ese “ibintu” biri muri iyo “nzu” abayobozi b’Abagatolika ba Battle Creek “banyaze” ni ibihe? Ni iyihe “gahunda yera” y’Itorero Gatolika “yarwanyijwe n’amagambo?”
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
Mu buryo burushijeho kugaragara, ikibazo cyashobora kuba iki: “Ni uwuhe mutwe wa Gatolika wabaye uwa mbere mu Buyobozi bw’Urukiko rw’Inkizisiyo?” Inkizisiyo yatangijwe n’umutwe w’Abadominikani, mbere y’uko Abayezuwiti bagaragara mu mateka, ariko bamaze kubigiramo uruhare, bahinduka umutwe wagize ishyaka ryo gushyigikira ubugome no kumena amaraso.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
“Mu isi yose ya Gikristo, Ubuporotesitanti bwari bugoswe n’abanzi bakomeye kandi bateye ubwoba. Intsinzi za mbere z’Ubugorozi zimaze kurenga, Roma yahamagaje ingabo nshya, yiringiye kuzarimbura Ubuporotesitanti. Muri icyo gihe ni bwo hashinzwe umutwe w’Abayezuwiti, wari ubugome burenze, utagira amahame namba, kandi ukomeye cyane kurusha abandi bose barwaniraga ubupapa. Batandukanyijwe n’isano ryose ryo ku isi n’inyungu z’abantu, bapfuye ku byo urukundo rwa kamere rubasaba, ubwenge n’umutimanama byacecekeshejwe rwose, nta tegeko bari bazi, nta sano bari bafite, keretse iry’umutwe wabo gusa, kandi nta nshingano bari bafite uretse iyo kwagura ububasha bwawo. Ubutumwa bwiza bwa Kristo bwari bwarashoboje ababukurikira guhangana n’akaga no kwihanganira imibabaro, badacika intege imbere y’imbeho, inzara, imiruho n’ubukene, no gushyigikira ibendera ry’ukuri imbere y’ikorwa ry’iyicarubozo, gereza, n’inkingi y’umuriro. Kugira ngo Abayezuwiti barwanye izo mbaraga, bayobowe n’ubuyobe bw’ubushake bukabije bwabashoboje kwihanganira akaga nk’ako, no kurwanya imbaraga z’ukuri bakoresheje intwaro zose z’uburiganya. Nta cyaha na kimwe cyabaga gikomeye cyane ku buryo batagikora, nta buriganya na bumwe bwabaga bubi cyane ku buryo batabukoresha, kandi nta kwiyoberanya na kumwe kwabaga gukomeye cyane ku buryo batagushobora. Nubwo bari barahiriye ubukene n’ukwicisha bugufi by’iteka ryose, umugambi wabo watekerejwe neza wari uwo kwigwizaho ubutunzi n’ububasha, no kwitangira guhirika Ubuporotesitanti no kongera gushyiraho ubutware bw’ikirenga bwa papa.”
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
“Iyo biyeraga nk’abagize umuryango wabo, bambaraga imyambaro y’ubutungane, bagasura gereza n’amavuriro, bakorera abarwayi n’abakene, bavuga ko banze iby’isi, kandi bitwaje izina ryera rya Yesu, wagendaga akora ibyiza. Ariko munsi y’iyo sura itagira umugayo hakundaga guhishwa imigambi y’ubugome bukomeye kandi yica. Ihame ry’ingenzi ry’uwo muryango ryari irivuga ko iherezo rigira inzira intungane. Hakurikijwe ayo mategeko, kubeshya, kwiba, kurahirira ibinyoma, kwica, ntibyabaga ari ibyababarirwa gusa, ahubwo byabaga ari ibyo gushimwa, iyo byakoraga inyungu z’itorero. Mu buryo bwo kwiyoberanya butandukanye, Abayezuwiti bacengaga baginjira mu myanya y’ubutegetsi, bakazamuka bakaba abajyanama b’abami, kandi bagahanga politiki z’amahanga. Bahindukaga abagaragu kugira ngo bakorere ubutasi ba shebuja. Bashyizeho amashuri makuru y’abahungu b’abatware n’abanyacyubahiro, n’amashuri y’abaturage basanzwe; maze abana b’ababyeyi b’Abaporotesitanti bakururwa kujya mu mihango ya gipapa. Ubwiza bwose bwo hanze n’imyiyereko y’ugusenga kwa Roma byakoreshwaga kugira ngo bijijishe ubwenge kandi birabagirane maze bifate ibitekerezo by’abantu, bityo umudendezo ba sekuruza bari bararwaniye kandi bakawumenekesha amaraso ukagambanirwa n’abahungu babo. Abayezuwiti bakwirakwijwe vuba mu Burayi bwose, kandi aho bajyaga hose hakurikiraga ugusubukurwa kwa gipapa.”
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
“Kugira ngo barusheho guhabwa ububasha, hatanzwe inyandiko ya papa yongera gushyiraho urukiko rw’iperereza ry’ukwemera. N’ubwo rwanganwaga cyane muri rusange aho rwari rufatirwa, ndetse no mu bihugu bya Gatolika, uru rukiko ruteye ubwoba rwongeye gushingwa n’abategetsi ba gipapa, kandi amahano ateye ubwoba ku buryo atakwihanganira urumuri rw’amanywa yongeye gukorerwa mu nzego zarwo z’ibanga. Mu bihugu byinshi, ibihumbi n’ibihumbi by’indabyo z’ishyanga ubwazo, abarushaga abandi ubuziranenge n’ubunyacyubahiro, abahanga cyane kandi bize cyane, abungeri bubahaga Imana kandi biyeguriye umurimo, abaturage b’abanyamwete kandi bakunda igihugu, abashakashatsi b’intangarugero, abanyabugeni b’impano, abanyabukorikori b’abahanga, barishwe cyangwa bahatirwa guhungira mu bindi bihugu.”
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
“Ibyo ni byo byari uburyo Roma yari yaritabaje kugira ngo izimye umucyo w’Ubugorozi, ikure Bibiliya mu bantu, kandi igarure ubujiji n’imiziririzo by’Ibihe by’Umwijima. Ariko binyuze ku mugisha w’Imana no ku mirimo y’abo bagabo b’intwari yari yarahagurukije ngo basimbure Luteri, Ubuporotesitanti ntibwatsinzwe. Imbaraga zabwo ntizari kuzaturuka ku buntu cyangwa ku ntwaro by’abatware. Ibihugu bito cyane, amahanga acisha bugufi kandi adafite imbaraga nyinshi, ni byo byabaye ibihome byabwo. Hari Genève ntoyi rwagati mu banzi bakomeye bateguraga kurimbuka kwayo; hari Holandi ku nkengero zayo z’umucanga ku nyanja yo mu majyaruguru, ihanganye n’igitugu cya Esipanye, icyo gihe yari ubwami bukomeye kurusha ubundi kandi bukungahaye cyane; hari na Suwede y’ubutita kandi butera ubunyumba, ari yo yegukanye intsinzi ku bw’Ubugorozi.” Intambara Ikomeye, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
Itorero Gatolika yakoze ibishoboka byose kugira ngo ihishe Bibiliya abantu, ivuga ko imigenzo n’umuco byayo bya gipagani biruta Ijambo ry’Imana. Abayobozi b’Abadiventisiti b’i Lawodikiya ntibazajyana abatavuga rumwe na bo mu nkiko kubera inyandiko za Ellen White, ariko Abagatolika bavuga ko ari bo bayobozi ba Battle Creek bazabikora. Kamere nyakuri y’inyamaswa y’Ugatolika ni ugukoresha ububasha bwa leta kugira ngo gusohoze imigambi y’idini. Ubwo Abadiventisiti bashakaga ububasha bw’amategeko ya leta kugira ngo bayobore ibigo byabo, imbuto z’“urutonde rwera” rwabo zagaragaye.
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
Mu rwego rw’imihango ya auto-da-fé (igikorwa cy’ukwizera) y’Inkiko za Kiliziya zo muri Esipanye, urubingo n’umusaraba bigaragara nk’ibimenyetso bifitanye isano no kubambwa kwa Kristo. Urubingo rwerekeza ku nkoni y’ubwami y’agashinyaguro yashyizwe mu kuboko kwa Yesu igihe yambikwaga ikamba ry’amahwa, maze igakoreshwa n’abasirikare b’Abaroma bamukubita, bikaba bishushanya ugushinyagurirwa, imibabaro, n’agasuzuguro.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Umusaraba ugaragara cyane mu myiyereko ya auto-da-fé. Umusaraba w’icyatsi kibisi (akenshi utwikiriwe n’umwenda w’umukara wa crepe) wakoreshwaga nk’ikirango cy’Urukiko rw’Inkisizisiyo, ukajyanwa mu muyiyereko wihariye wo kwitegura wabanzirizaga uwo muhango umunsi umwe, kandi ukerekwa muri uwo muhango. Washushanyaga ubutware bw’urwo rukiko.
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Kwambura iby’umuntu ku ngufu byerekeye gufatira no kunyaga umutungo w’umuntu wahamwe n’icyaha (kuwufatira cyangwa kuwunyaga burundu), bikaba byari igihano gisanzwe cy’Urukiko rw’Inkisizisiyo, kigamije gutera inkunga urwo rukiko no guhana ubuyobe. Ibi byatangarizwaga ku mugaragaro mu manza za auto-da-fé, hagamijwe gushimangira isuzugurwa rikorerwa mu ruhame no gukumira abandi.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
Inyandiko za Ellen G. White ziciraho burundu kandi mu buryo budasubirwaho ubuyobozi buzabuza inyandiko ze, bugamije gucecekesha indirimbo y’umuzabibu irimo kuririmbwa; ariko icyo ni igikorwa cya nyuma cy’urutonde rutari urwera, mbere gato y’uko bagaragaza imico yabo ku mugaragaro mu itegeko ryo gukomeza ku Cyumweru. “Urugendo rwa Gatolika,” ruhura n’abagabo makumyabiri na batanu ba kera bunamira izuba. Mu bika bine bikurikira, igika cya mbere kigaragaza “abantu b’Imana biyita ko ari abe,” mu “minsi y’imperuka.” Uwo murongo wigisha mu buryo busobanutse ko mu minsi y’imperuka, abavugabutumwa b’Abadiventisiti b’Umunsi wa Karindwi bazaba “mu matorero no mu materaniro manini yo mu ruhame,” “bahatira abantu ko ari ngombwa gukomeza umunsi wa mbere w’icyumweru.”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“Umwami afite impaka n’ubwoko bwe bwitwa ko ari ubwe muri iyi minsi y’imperuka. Muri iyo mpaka, abantu bari mu myanya y’inshingano bazafata inzira inyuranye rwose n’iyo Nehemiya yakurikiye. Ntibazirengagiza Isabato kandi bayisuzugure ubwabo gusa, ahubwo bazagerageza no kuyima abandi bayihamba munsi y’ibishingwe by’umuco n’imigenzo. Mu matorero no mu materaniro manini akorerwa ku karubanda, abakozi b’Imana bazahatiriza abantu ko bagomba kweza umunsi wa mbere w’icyumweru. Hazabaho amakuba ku nyanja no ku butaka; kandi ayo makuba aziyongera, ibyago bikurikirane bya hafi cyane; maze ako gatsiko gato k’abubahiriza Isabato babitewe n’ijwi ry’umutimanama kazerekanwa nk’abazanira isi uburakari bw’Imana bitewe no kutubahiriza kwabo ku Cyumweru.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Ibi biragaragara hagaragaza ko Abadivantisiti b’Umunsi wa Karindwi ari bo “bantu b’Imana biyita abe” bazashishikariza iziririza ry’Umunsi wa Ku Cyumweru, kandi ko bazanaranga “bagasohora” “agatsinda gato k’abubahiriza Isabato bafite umutimanama utabacira urubanza.” Mu gika gikurikira, ashimangira ko akarengane ko mu bihe byahise kazasubirwamo. Igika kibanziriza cyarangiranye no kugaragaza abo yita abantu b’Imana biyita abe, mu kubatandukanya n’abo avuga ko ari abubahiriza Isabato bafite umutimanama utabacira urubanza. Hanyuma yinjiza amateka ya kera, kandi akaburira ko ayo mateka azasubirwamo mu minsi ya nyuma. Arasobanutse cyane.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Satani arakangurira iki kinyoma kugira ngo afate isi ho iminyago. Ni umugambi we guhatira abantu kwemera amakosa. Yifatanya cyane no gukwirakwiza amadini yose y’ibinyoma, kandi nta na kimwe atazageraho mu mihati ye yo gutsimbaraza inyigisho z’ubuyobe. Mu mwambaro w’ishyaka ry’idini, abantu bayobowe n’umwuka we bahimbye iyicarubozo ry’ubugome bukabije bakoreye bagenzi babo, kandi babateje imibabaro iteye ubwoba kuruta iyindi. Satani n’intumwa ze baracyafite uwo mwuka wa kera; kandi amateka yo mu gihe cyahise azisubira mu minsi yacu.
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Harimo abantu bakomeje ibitekerezo byabo n’ubushake bwabo ku gusohoza ibibi; mu bwihisho bw’umwijima bwo mu mitima yabo bamaze kwiyemeza ibyaha bazakora. Abo bantu baribeshya ubwabo. Banze ihame rikomeye ry’Imana ry’ibitunganye, maze mu mwanya waryo bishyiraho urugero rwabo bwite; kandi bihuje n’urwo rugero, bakigereranyaho ubwabo, bakivuga ko ari abera. Umwami azabareka bagaragaze ibiri mu mitima yabo, bakore bagendeye ku mwuka wa shebuja ubategeka. Azabareka berekane urwango bafitiye amategeko ye mu buryo bafata abizerwa ku byo asaba. Bazasunikwa n’uwo mwuka umwe w’ubusazi bw’idini watumye imbaga ihagurukira kubamba Kristo; Itorero na Leta bizahurizwa hamwe muri ubwo bwuzuzanye bumwe bwononekaye.
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Itorero ryo muri iki gihe ryakurikije intambwe z’Abayuda ba kera, bashyize ku ruhande amategeko y’Imana bakurikiza imigenzo yabo bwite. Ryahinduye itegeko ryashyizweho, ryishe isezerano ry’iteka ryose, kandi ubu, nk’uko byari bimeze icyo gihe, ubwibone, kutizera, no kutaba indahemuka ni byo byabaye ingaruka. Imimerere yaryo nyakuri igaragazwa muri aya magambo yo mu ndirimbo ya Mose: ‘Biyononnye ubwabo, ikimenyetso cyabo si ikimenyetso cy’abana be; ni igisekuru kigoramye kandi cy’ubugoryi. Mbese ni ko mugororera Uwiteka, yemwe bantu b’abapfu n’abatanyabwenge? Mbese si we So wakuguze? Mbese si we wakuremye kandi akagushikaho?’” Review and Herald, March 18, 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Hariho igice nyuma y’ikindi mu Mwuka w’Ubuhanuzi kigaragaza itotezwa ryo mu minsi y’imperuka ry’abizerwa b’Imana, kandi “itorero ry’iki gihe” uwo yerekana si Ubukristo muri rusange, ahubwo ni itorero ahora agaragaza kenshi ko ryashushanyijwe n’itorero ry’Abayuda. Ibyo bice bisobanutse byo mu nyandiko ze ni byo bitera Itorero ry’Abadiventisiti b’Umunsi wa Karindwi kugerageza gushyiraho amabwiriza abuza inyandiko za Mushiki wa White, nk’uko inzozi ze zibigaragaza neza cyane. Ibikorwa byabo byo kurwanya inyandiko ze, ari zo nziza zigaragara zo mu nzu ye zagombaga kubuzwa n’abayobozi b’i Battle Creek bahindutse umuryango wera wa Gatolika. Igitero bagabye ku nyandiko ze na cyo gishushanywa n’igitero cyagabwe ku nyandiko za Yeremiya. Inzozi za Ellen White ni umugabo wa kabiri ushinja ko inyandiko za Yeremiya zatwitswe.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
Mu gisekuru cya gatatu cy’Abadiventisiti b’i Lawodikiya, ubwumvikane n’icyaha ni cyo cyari insanganyamatsiko nyamukuru. Icyo gisekuru cya gatatu gishushanywa n’itorero rya Perugamo. Uhereye ku gusohoka kw’igitabo cya W. W. Prescott cyitwa The Doctrine of Christ mu mwaka wa 1919, ukageza ku gusohoka kwa Questions on Doctrine mu mwaka wa 1957, hagaragaza igihe cy’inzibacyuho giserukirwa n’igitabo cya alfa kigasozwa n’igitabo cya omega. Igitabo cya mbere cyagaragazaga ko W. W. Prescott yanze Intare yo mu muryango wa Yuda, agahitamo imyizerere y’abaporotesitanti b’abahakanyi ku byerekeye Kristo. Igitabo cya Prescott, cyiswe neza The Doctrine of Christ, cyamazeho ubutumwa bw’ubuhanuzi bw’Abamilerite, gisigaza ubusobanuro bwambaye ubusa bwa Yesu busengwa n’Abagatolika n’abaporotesitanti b’abahakanyi. Igitabo cya nyuma cyo muri icyo gisekuru gisobanura kwezwa no gutsindishirizwa bisenya amategeko y’Imana, ubutabera bwayo n’imbabazi zayo. Isirayeli ya kera yahawe inshingano yo kuba ababitsi b’amategeko y’Imana, kandi Ubudiventisiti bwagombaga kuba ababitsi batari b’amategeko y’Imana gusa, ahubwo n’Ijambo ryayo ry’ubuhanuzi. Mu mwaka wa 1919 hasohotse igitabo cyanze kurengera Ijambo ry’Imana ry’ubuhanuzi, kiranga intangiriro y’igisekuru cya gatatu cy’Abadiventisiti b’i Lawodikiya cyasojwe n’igitabo cyanga amategeko y’Imana.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Nimwiyoboka ku bunangira bw’umutima, kandi kubera ubwibone no kwiyita umukiranutsi ntwemere kwatura amakosa yawe, uzasigaranwa ugengwa n’ibishuko bya Satani. Niba, igihe Umwami aguhishuriye amakosa yawe, utihana cyangwa ngo uyature, ubuyobozi bwe mu mibereho buzagucisha muri iyo nzira incuro nyinshi, bugasubira no kugusubiza kuri yo. Uzasigaranwa ureka gukora amakosa afitanye isano n’ayo, uzakomeza kubura ubwenge, kandi uzita icyaha gukiranuka, no gukiranuka ukacyita icyaha. Ubwinshi bw’ibiyobyabwenge bizaganza muri iyi minsi y’imperuka buzagukikiza impande zose, kandi uzahindura abayobozi, utanamenya ko wabikoze.” Review and Herald, 16 Ukuboza 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
Pergamosi, itorero rya gatatu, ryagejeje kuri Tuwatira, ari ryo torero rya gipapa, rikaba ari ryo gisekuru cya kane, igihe abagabo 25 bunamira ikimenyetso cy’ubutware bwa Tuwatira.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Itegeko ryashyizweho n’abakoloni ba mbere, ryo kwemerera gusa abanyamuryango b’itorero gutora cyangwa kugira umwanya mu butegetsi bwa leta, ryazanye ingaruka mbi cyane. Icyo cyemezo cyari cyarakiriwe nk’uburyo bwo kurinda ubutungane bwa leta, ariko cyaje kuvamo kwangirika kw’itorero. Kubera ko kwatura idini ari byo byari ibisabwa kugira ngo umuntu ahabwe uburenganzira bwo gutora no kujya mu myanya y’ubuyobozi, benshi, bashukumwa gusa n’impamvu za politiki y’isi, bifatanyije n’itorero imitima yabo itarahindutse. Bityo amatorero aza kugirwa, ku rugero runini, n’abantu batari barahindutse; ndetse no mu murimo w’ivugabutumwa harimo abatagiraga gusa inyigisho zirimo amakosa, ahubwo kandi batari bazi imbaraga zihindura z’Umwuka Wera. Bityo yongeye kugaragazwa ingaruka mbi, zakunze kugaragara mu mateka y’itorero uhereye ku minsi ya Konstantino kugeza ubu, zo kugerageza kubaka itorero hifashishijwe leta, no kwitabaza ububasha bw’isi ngo bushyigikire ubutumwa bwiza bw’Uwo watangaje ati: ‘Ubwami bwanjye si ubw’iyi si.’ Yohana 18:36. Ubumwe bw’itorero na leta, nubwo bwaba ari buke cyane gute, nubwo bushobora kugaragara nk’aho buzana isi hafi y’itorero, mu by’ukuri nta kindi bukora keretse kwegeza itorero hafi y’isi.” Intambara Ikomeye, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
“Ubumwe bw’itorero na Leta, nubwo bwaba ku rugero ruto cyane, n’ubwo bushobora kugaragara nk’ubuzana isi hafi y’itorero, mu by’ukuri ahubwo buzana itorero hafi y’isi.” Ku wa 18 Gicurasi 1977, Bert B. Beach (wari umuyobozi mu Ishami ry’itorero rya Northern Europe-West Africa kandi wari anafite uruhare mu mibanire y’amatorero) yashyikirije medali yometseho zahabu antikristo, Papa Pawulo VI, mu gihe cy’ikorwa ry’iyakirwa ry’itsinda ry’abantu i Roma. Ibyo byari biri mu bigize inama y’Inama y’Abanyamabanga b’Imiryango y’Isi y’Amadini Asangiye Ukwizera. Icyo gikorwa cyatangajwe muri Adventist Review (11 Kanama 1977), kandi Religious News Service yacyanditseho ko ari bwo bwa mbere uhagarariye SDA ku mugaragaro ahuye na Pontife.
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Uwiteka yavuze umuvumo ku bantu bakura ku Byanditswe cyangwa bakabyongeraho. UKO NDI UKO NDI ukomeye yategetse igikwiriye kuba ihame ry’ukwizera n’inyigisho, kandi yageneye ko Bibiliya iba igitabo cyo mu rugo. Itorero rifata ku ijambo ry’Imana ritandukanijwe na Roma mu buryo budashobora kunyurwa. Abaporotesitanti na bo kera bari batandukanijwe batyo n’iri torero rikomeye ry’ubuhakanyi, ariko bararyegereye cyane kurushaho, kandi n’ubu bakiri mu nzira yo kwiyunga n’Itorero ry’i Roma. Roma ntijya ihinduka. Amahame yayo ntiyigeze ahinduka na gato. Ntiyagabanyije icyuho kiri hagati yayo n’Abaporotesitanti; ni bo bakoze intambwe zose zo kuyegera. Ariko se ibyo bivuga iki ku Buporotesitanti bwo muri iki gihe? Ni ukwanga ukuri kwa Bibiliya ni byo bituma abantu begera ubuhakanyi bwo kutizera. Itorero risubira inyuma ni ryo rigabanya intera iri hagati yaryo n’Ubupapa.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
“Abantu nk’aba Luther, Cranmer, Ridley, Hooper, n’ibihumbi by’abagabo b’intwari bishwe bahorwa ukuri, ni bo Baporotesitanti nyakuri. Bahagaze nk’abarinzi b’ukuri b’indahemuka, batangaza ko Ubuporotesitanti budashobora na hato kwifatanya n’Uburoma, ahubwo bugomba gutandukana n’amahame y’Ubusaseridoti bw’i Roma nk’uko iburasirazuba bitandukana n’iburengerazuba. Abunganira ukuri nk’abo ntibashoboraga na busa kubana mu bwumvikane n’‘umuntu w’icyaha,’ nk’uko Kristo n’intumwa ze batabishoboraga. Mu bihe byabanje, abakiranutsi bumvaga ko bidashoboka kwifatanya na Roma; kandi nubwo kurwanya kwabo iyi gahunda y’ubuyobe kwakomeje mu kaga k’imitungo n’ubuzima bwabo, bagize ubutwari bwo gukomeza ukwitandukanya kwabo, kandi barwaniraniye ukuri gitwari. Ukuri kwa Bibiliya kwari kubarutira ubutunzi, icyubahiro, ndetse n’ubuzima ubwabwo. Ntibashoboraga kwihanganira kubona ukuri gushyinguwe munsi y’ikirundo cy’imigenzo y’ubupfumu n’amayeri y’ikinyoma. Bafashe ijambo ry’Imana mu maboko yabo, bazamura ibendera ry’ukuri imbere y’abantu, batangaza bashize amanga ibyo Imana yari yarabahishuriye ibinyujije mu gusuzuma Bibiliya bashishikaye. Bapfuye urupfu rw’agashinyaguro ruruta izindi zose bazira ubudahemuka bwabo ku Mana, ariko amaraso yabo yatuguriye umudendezo n’uburenganzira, nyamara benshi biyita Abaporotesitanti bakaba babyoroshya kubiha imbaraga z’ikibi. Ariko se, twemere gutanga ubu burenganzira bwaguzwe igiciro kingana gitya? Mbese dushinyagurire Imana yo mu ijuru, maze nyuma y’uko yadukijije umutwaro w’i Roma, twongere twishyire mu bubata bw’izo mbaraga zirwanya Kristo? Mbese tugaragaze ugucika intege kwacu dutezaho umukono gutakaza umudendezo wacu w’idini, uburenganzira bwacu bwo kuramya Imana dukurikije ibyo umutimanama wacu ututegeka?”
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
“Ijwi rya Luthero, ryumvikanye mu misozi no mu mibande, rikanyeganyeza Uburayi nk’aho bwatewe n’umutingito, ryahamagariye kuza ingabo y’intumwa z’icyubahiro za Yesu, kandi ukuri zaburaniraga ntikwashoboraga gucecekeshwa n’inkwi zo gutwikisha abantu, n’iyicarubozo, n’amagereza, n’urupfu; kandi n’ubu amajwi y’iyo ngabo y’icyubahiro y’abahowe ukwizera aracyatubwira ko ububasha bw’Abaroma ari bwo buhakanyi bwahanuwe bwo mu minsi ya nyuma, bwa bwiru bw’ubugome Pawulo yabonye butangiye gukora no mu gihe cye. Gatolika y’Abaroma irimo gukomeza kwaguka vuba. Ubupapa buragenda bwiyongera, kandi abateye umugongo kumva ukuri barimo gutega amatwi imigani yabwo iyobya. Insengero z’ubupapa, amashuri makuru y’ubupapa, ingo z’ababikira, n’amasiteri biragenda byiyongera, kandi isi y’Abaporotesitanti isa n’isinziriye. Abaporotesitanti barimo gutakaza ikimenyetso cy’itandukaniro cyabatandukanyaga n’isi, kandi barimo kugabanya intera iri hagati yabo n’ububasha bw’Abaroma. Bateye amatwi ukuri umugongo; banze kwemera umucyo Imana yamurikiye inzira yabo, ni cyo gituma rero barimo kwinjira mu mwijima. Bavugana agasuzuguro ku gitekerezo cy’uko mu bihe biri imbere hazabaho kongera kubyuka kw’itoteza ry’ubugome ryo mu gihe cyahise rikozwe n’Abagatolika b’Abaroma n’abifatanya na bo. Ntibamenya ko ijambo ry’Imana rihanuye mu buryo bwuzuye rwose uku kubyuka k’ubwo bugome, kandi ntibashaka kwemera ko ubwoko bw’Imana mu minsi ya nyuma buzarenganywa, nubwo Bibiliya ivuga iti, ‘Ikiyoka kirakara cyanga umugore, kigenda kurwanya abasigaye bo mu rubyaro rwe, bitondera amategeko y’Imana kandi bafite guhamya kwa Yesu Kristo.’”
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
“Ubupapa ni idini y’ukuntu muntu yaremwe, kandi imbaga nyamwinshi y’abantu ikunda inyigisho ibemerera gukora icyaha, nyamara ikabakiza ingaruka zacyo. Abantu bagomba kugira ubwoko runaka bw’idini, kandi iri dini ryahanzwe n’ubuhanga bw’abantu, nyamara rikiyitirira ubutware bw’Imana, riboneye umutima wa kamere. Abantu bibwira ko ari abanyabwenge n’abazi ubwenge bateye umugongo, mu kwibona kwabo, urugero rw’ubutungane, ari rwo mategeko cumi, kandi ntibatekereza ko bihuje n’icyubahiro cyabo gushakashaka inzira z’Imana. Ni cyo gituma binjira mu nzira z’ibinyoma, mu nzira zibujijwe, bakihaza muri bo ubwabo, bakikakaza, bakurikije urugero rwa papa, atari urugero rwa Yesu Kristo. Bagomba kugira ishusho y’idini isaba gake cyane iby’umwuka no kwiyanga, kandi kuko ubwenge bw’umuntu butezwa kwezwa butabageza ku kwanga ubupapa, bikururwa na kamere yabo bajyanwa ku byo bubateganyiriza no ku nyigisho zabwo. Ntibashaka kugendera mu nzira z’Umwami. Biyumva ko bamurikiwe cyane ku buryo batashaka gushaka Imana basenga kandi bicishije bugufi, bafite ubumenyi busobanutse bw’ijambo ryayo. Kubera ko batita ku kumenya inzira z’Umwami, ibitekerezo byabo biba bikinguye rwose ku buyobe, byiteguye rwose kwemera no kwizera ikinyoma. Bemera ko ibinyoma bidafite ishingiro na rito, bidahuye na gato, bibashyirwaho nk’ukuri.”
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Umwuga ukomeye kurusha iyindi yose wo kuyobya wa Satani ni ubupapa; kandi nk’uko byagaragajwe ko igihe cy’umwijima ukomeye mu by’ubwenge cyabereye Roma amahirwe, ni ko bizanagaragazwa ko n’igihe cy’umucyo ukomeye mu by’ubwenge na cyo gifasha ububasha bwayo; kuko ibitekerezo by’abantu byibanda ku kwishyira hejuru kwabo, kandi ntibakunda kugumana Imana mu bumenyi bwabo. Roma ivuga ko idashobora kwibeshya, kandi Abaporotesitanti bari gukurikira uwo murongo. Ntabwo bifuza gushaka ukuri no kuva ku mucyo bajya ku mucyo urushijeho gukomera. Bihererana mu nkike z’urwikekwe, kandi basa n’abiteguye kuyobywa no kuyobya abandi.”
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“Ariko nubwo imyifatire y’amatorero itera gucika intege, nyamara nta mpamvu yo guheranwa n’agahinda; kuko Imana ifite ubwoko bwayo buzakomeza kuba indahemuka ku kuri kwayo, buzakomeza gufata Bibiliya, na Bibiliya yonyine, nk’itegeko ryabwo ry’ukwizera n’inyigisho, buzakomeza kuzamura ibendera no kugumisha hejuru ikimenyetso cyanditsweho ngo, “Amategeko y’Imana n’ukwizera kwa Yesu.” Bazaha agaciro ubutumwa bwiza butanduye, kandi bagire Bibiliya urufatiro rw’ukwizera kwabo n’inyigisho zabo.
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
“Mu gihe nk’iki, ubwo abantu barimo kujugunya kure amategeko y’Umwami Nyiringabo, isengesho rya Dawidi rirakwiriye,—‘Ni igihe cyawe, Uwiteka, cyo gukora; kuko amategeko yawe bayahinduye impfabusa.’ Turimo kwegera igihe ubwo hafi ya bose bazasuka ugusuzugura ku mategeko y’Imana, kandi abantu b’Imana bitondera amategeko yayo bazageragezwa bikomeye; ariko se bazatakaza icyubahiro baha amategeko ya Yehova kuko abandi batayabona kandi ntibasobanukirwe n’uko abafataho itegeko? Reka abantu bitondera amategeko y’Imana, nka Dawidi, bubahire amategeko y’Imana uko abantu barushaho kuyajugunya kure no kuyasukaho ugusuzugura no kuyagaya.” Signs of the Times, 19 Gashyantare 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Imyaka ibiri mbere y’uko antikristo ahabwa umudari wa zahabu n’umuyobozi w’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, mu mwaka wa 1975, Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryarezwe mu rubanza; EEOC v. Pacific Press Publishing Association (Urubanza No. C-74-2025 CBR mu Rukiko rw’Akarere rwa Leta Zunze Ubumwe za Amerika rw’Akarere ka Ruguru ka California), aho Komisiyo Ishinzwe Amahirwe Angana mu Mirimo yareze inzu y’itorero y’icapiro mu izina ry’abakozi babiri b’igitsinagore—Merikay Silver (wari uwahoze ari umwanditsi wari waramaze kugenda ubwo urubanza rwatangiraga) na Lorna Tobler—ivuga ko habayeho ivangura rishingiye ku gitsina mu mishahara no mu nyungu z’akazi. Itorero ryireguye ku mikorere yaryo, igice kimwe kikaba cyari gishingiye ku kwiyambaza ubusonerwe bushingiye ku idini no ku gusobanura imiterere y’imiyoborere yaryo.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
Mu nyandiko y’indahiro yo ku wa 6 Gashyantare 1976 (imwe mu nyandiko zo kwisobanura zashyikirijwe urukiko), Neal C. Wilson (icyo gihe wari perezida w’Ishami rya Amerika y’Amajyaruguru ry’itorero, nyuma akaza kuba perezida w’Inteko Rusange kuva mu 1979–1990) yavuze ku myumvire y’amateka y’itorero ku birebana na Kiliziya Gatolika y’i Roma. Iyo nyandiko yatanzwe mu rwego rwo kujya impaka ku kuvuga ko itorero rifite “ubuyobozi bukuru bw’ikirenga” busa n’ubw’imitegekere ya gipapa. Amagambo yose arebana n’ibi ni aya: “Nubwo ari ukuri ko habayeho igihe mu mibereho y’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi aho iri dini ryafashe icyerekezo kigaragara cyo kurwanya Kiliziya Gatolika y’i Roma, kandi ijambo ‘ubuyobozi bukuru bw’ikirenga’ rikakoreshwa mu buryo bwo gusuzugura ryerekeza ku buryo bwa gipapa bwo gutegeka itorero, iyo myifatire y’Itorero nta kindi yari cyo uretse kugaragaza urwango rwari rwarakwirakwiye rwo kurwanya ubupapa mu madini y’Abaporotesitanti b’abak konservatifu mu ntangiriro z’iki kinyejana no mu mpera z’icyabanje, kandi ubu, ku birebana n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi, yamaze kujugunywa ku kirundo cy’imyanda y’amateka.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Ibi byagaragaje kwimuka kure y’ubusobanuro bwa kinyakubiri busanzwe bw’itorero ku by’ubuhanuzi, bwabonaga ubupapa nk’“inyamaswa” cyangwa antikristo uvugwa mu Byahishuwe. Abanenga bo mu itorero no hanze yaryo babisobanuye nk’igikorwa cyo kugabanya uburemere bw’uwo mwanya urwanya Gatolika cyangwa kuwureka burundu, kugira ngo bihuze n’ubumenyerane bw’amadini bwo muri iki gihe cyangwa n’ubwunganizi bwo mu rwego rw’amategeko. Mu 1985, Wilson yise Abaperezida b’Amashami anyuranye y’itorero “abakardinali,” ubwo yavugaga ati, “… nta ‘kardinali’ n’umwe uri mu bihugu byose by’Iburasirazuba bwa kure, mu gihe bishoboka ko muri Afurika hazaba hari ‘abakardinali’ babiri.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
Mushiki White yavuze ko ari itorero ryasubiye inyuma rigabanya intera iri hagati yaryo na papa! Kwemera ubwumvikane kwa gahunda ya gatatu gushushanywa no kuririra Tammuzi muri Ezekieli umunani, kandi no kubwumvikane bwa Perugamo. Igisekuru cya mbere kuva mu 1863 kugeza mu 1888 cyagereranyaga itorero rya Efeso, itorero ryatakaje urukundo rwaryo rwa mbere; kandi urukundo rwa mbere rw’imigendere ya Millerite rwari ubutumwa bw’ubuhanuzi, kandi igice cya mbere cy’ubwo butumwa bw’ubuhanuzi cyari “ibihe birindwi” byashyizwe ku ruhande mu 1863.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
Kuva mu 1888 kugeza mu 1919, urubyaro rwa kabiri rugereranywa na Simuruna n’ibyumba by’ibanga bya Ezekiyeli, rwabonye urupfu rw’Umwuka w’Ubuhanuzi, ubwo Mushiki wa Muryango White yashyingurwaga mu 1915. Hakenewe ibisobanuro birambuye by’izo nzego enye z’urubyaro kugira ngo ubuhamya bwuzuzwe, ariko kwigomeka kwagiye gukura buhoro buhoro kugomba gusobanuka neza kugira ngo umuntu asobanukirwe byuzuye ukuntu ubwoko bwahakanye ukwizera bwashoboraga “kubuzanya” inyandiko za Ellen White, cyangwa ukuntu bwashoboraga guteza imbere umunsi wa mbere w’icyumweru nk’uwemewe. Yuda akorana n’“abasindiriye bo muri Efurayimu” “bategeka ubu bwoko” i Yerusalemu, kandi abategeka i Yerusalemu kandi bakunamira izuba, bagereranywa n’Urukiko rw’Ikirenga rw’Abayahudi.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Mu bo bitwa ko ari abana b’Imana, ni ukwihangana guke kwagaragajwe, ni amagambo menshi arura yavuzwe, ni uguciraho iteka kwinshi kwavuzwe ku batari abo kwizera kwacu. Benshi barebye abari mu yandi matorero nk’abanyabyaha bakomeye, nyamara Umwami ntabareba atyo. Abareba batyo abanyamuryango b’andi matorero, bakeneye kwicisha bugufi munsi y’ukuboko gukomeye kw’Imana. Abo baciraho iteka bashobora kuba baragize umucyo muke gusa, amahirwe make n’uburenganzira buke. Iyo baza kuba baragize umucyo benshi mu banyamuryango b’amatorero yacu bagize, bashoboraga kuba barateye imbere cyane kurushaho, kandi bakagaragariza isi ukwizera kwabo neza kurushaho. Kuri ba bandi birata umucyo bafite, nyamara ntibawugenderemo, Kristo aravuga ati, ‘Ariko ndababwira yuko ku munsi w’urubanza i Tiro n’i Sidoni bizarushaho kworoherwa kurusha mwe. Kandi wowe Kapenawumu [Abadiventisti b’umunsi wa karindwi, bahawe umucyo mwinshi], wazamuwe ukagezwa mu ijuru [ku bw’uburenganzira], uzamanurirwa ikuzimu: kuko iyo imirimo ikomeye yakorewe muri wowe iza gukorerwa i Sodomu, iba ikiriho kugeza n’uyu munsi. Ariko ndakubwira yuko ku munsi w’urubanza igihugu cy’i Sodomu kizarushaho kworoherwa kurusha wowe.’ Muri icyo gihe Yesu arasubiza ati, ‘Ngushimiye, Data, Mwami w’ijuru n’isi, kuko wahishe ibi bintu abanyabwenge n’abahanga [mu kwibwira kwabo], ukabihishurira impinja.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“Kandi noneho, kuko mwakoze ibyo bikorwa byose, ni ko Uwiteka avuga, kandi nabavugishaga, nkiri kare mbyuka nkavuga, ariko ntimwumva; kandi narabahamagaye, ariko ntimwasubiza; ni cyo gituma iyi nzu yitwa izina ryanjye, iyo mwiringiye, n’aha hantu nabahaye mwe na ba sogokuruza, nzahagirira nk’ibyo nagiriye i Shilo. Kandi nzabirukana imbere y’amaso yanjye, nk’uko nirukanye bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu.”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Uwiteka yashyizeho hagati yacu ibigo bifite akamaro gakomeye, kandi bigomba kuyoborwa, atari nk’uko ibigo by’isi biyoborwa, ahubwo bikayoborwa hakurikijwe gahunda y’Imana. Bigomba kuyoborwa amaso ahanzwe icyubahiro cyayo cyonyine, kugira ngo uko byagenda kose ubugingo burimbuka bukizwe. Ku bwoko bw’Imana hatanzwe ubuhamya bw’Umwuka, nyamara benshi ntibita ku byo bakosowe, ku miburo, no ku nama.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“Nimwumve none ibi, yemwe bantu b’abapfu, kandi batagira ubwenge; mufise amaso, ariko ntimubona; mufise amatwi, ariko ntimwumva: ntimuntinya, ni ko Uhoraho agize? ntimuzotinya imbere yanje, jewe nashize umusenyi ngo ube urubibe rw’ikiyaga, ndushiraho itegeko rihoraho kugira ngo kidashobora kururenga? Kandi naho imipfunda yaco yisuka, ntishobora kunesha; naho itontoma, ntishobora kururenga. Ariko aba bantu bafise umutima w’akagambaraye n’uw’ubugarariji; baragararije, barigira. Kandi ntibavuga mu mitima yabo bati: Dutinye none Uhoraho Imana yacu, itanga imvura, iy’imbere n’iy’inyuma, mu gihe cayo; ikaturindira indwi zagenywe zo kwimbura. Ubugoryi bwanyu ni bwo bwakuyeho ivyo bintu, kandi ivyaha vyanyu ni vyo vyabimye ivyiza.... Ntibacira urubanza urubanza rw’impfuvyi, mugabo bagatera imbere; kandi ntibacira imanza z’abakene. Mbega sinzobahana ku bw’ivyo bintu? ni ko Uhoraho agize; ubugingo bwanje ntibwokwihora ku gihugu nk’iki?”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Mbese Uwiteka azahatirwa kuvuga ati: ‘Ntimusabire ubu bwoko, kandi ntimubuvugire gutaka cyangwa gusenga, kandi ntimumbere umwungereho kubwabo; kuko ntazakwumva’? ‘Ni cyo cyatumye imvura ihagarikwa, kandi ntihabaho imvura y’itumba yo ku mperuka.... Mbese uhereye none ntuzantakira uti: Data, ni wowe muyobozi w’ubusore bwanjye?’” Review and Herald, August 1, 1893.