In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
Taun 1884, Ellen White nampi visi kabuka panungtunganana. Eta dipaparinkeun di Portland, Oregon. Visi kabuka anu pangheulana dipaparinkeun ka dirina dina taun 1844, di Portland, Maine. Isa salawasna ngagambarkeun ahir hiji perkara ku awalna hiji perkara.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
“Teu lila sanggeus kaliwatna mangsa éta, dina taun 1844, kuring nampi titingalian anu munggaran. Kuring keur nganjang ka Nyonya Haines di Portland, hiji sadérék anu dipikanyaah dina Kristus, anu haténa pageuh kabeungkeut jeung haté kuring; kami lima urang, sadayana awéwé, keur tuur kalayan tenang di altar kulawarga. Nalika kami keur neneda, kakawasaan Allah sumping ka kuring sakumaha can kungsi karasa ku kuring saméméhna.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Kuring asa keur dikurilingan ku cahaya, sarta keur naék beuki luhur beuki luhur ti bumi. Kuring ngalieuk rék néangan umat advent di dunya, tapi teu manggihan maranéhna, nalika aya sora nyarios ka kuring, ‘Tingali deui, sarta tingali rada leuwih luhur.’ Dina éta, kuring ngangkat panon, sarta ningali hiji jalan lempeng tur heureut, diwangun luhur jauh saluhureun dunya. Dina jalan ieu umat advent keur ngalalana ka kota anu aya di tungtung jalan anu pangjauhna. Maranéhna miboga hiji cahaya caang dipasang di tukangeun maranéhna dina awal jalan, anu saur malaikat ka kuring nyaéta ‘ceurik tengah peuting.’ [TINGALI MATIUS 25:6.] Cahaya ieu nyorot sapanjang jalan, sarta méré caang pikeun suku maranéhna, sangkan maranéhna ulah titajong.
“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.
“Lamun maranéhna tetep netepkeun panon maranéhna ka Yesus, anu aya pas di hareupeun maranéhna, nungtun maranéhna ka kota éta, maranéhna salamet. Tapi teu lila tuluy aya sawatara anu jadi cape, sarta nyarita yén kota éta masih kacida jauhna, padahal maranéhna ngaharepkeun geus asup ka dinya ti baheula. Tuluy Yesus nguatkeun hate maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngagelebug ngalangkungi rombongan advent, tuluy maranéhna ngagorowok, ‘Alleluia!’ Anu séjén kalawan gagabah mungkir kana cahaya anu aya di tukangeun maranéhna, sarta nyebutkeun yén lain Allah anu geus nungtun maranéhna nepi ka sajauh éta. Cahaya anu aya di tukangeun maranéhna tuluy pareum, nepi ka suku maranéhna aya dina poék anu sampurna, sarta maranéhna titajong, leungit tina paningal kana tanda éta jeung ka Yesus, tuluy murag tina jalan ka handap, kana dunya anu poék jeung jahat di handap.” Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
Dina biografi Ellen White anu genep jilid, ditulis ku incuna, Arthur L. White, anjeunna nyatet hiji pernyataan anu ditepikeun ku John Loughborough dina Sidang General Conference taun 1893.
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
“Loughborough, nalika mapagkeun pidato dina sidang General Conference salapan taun ti harita, nyatakeun: “Kuring geus ningali Sister White dina visi kira-kira lima puluh kali. Anu kahiji kalina kira-kira opat puluh taun ka tukang.... Visi kabuka panungtungna lumangsung dina taun 1884, di campground di Portland, Oregon.” Ellen White Biography, jilid 3, 256.
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
Anjeunna masih kénéh bakal meunang impian jeung titingalian sanggeus taun 1884, tapi titingalian anu kajadian di hareupeun umum réngsé pas opat puluh taun sanggeus éta mimiti kajadian, sarta titingalian kabuka anu mimiti jeung anu panungtung duanana kajadian di kota anu dingaranan Portland. Kota anu kahiji aya di basisir wétan Amérika Sarikat, sedengkeun kota anu panungtung aya di basisir kulon. Sabagian jalma bisa waé hayang ngabantah yén kanyataan ieu euweuh hartina salian ti kabeneran manusa wungkul, sedengkeun anu séjén bisa waé ngabantah yén tujuan titingalian kabuka geus kacumponan, ku kituna Gusti ngeureunkeunana sanggeus opat puluh taun.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Alesan sabenerna téh lantaran beuki ngaronjatna kalalawanan jeung pamberontakan kana kurnia nubuat anu geus dipaparinkeun ka gerakan Millerite.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“Sanggeus sim kuring sumping ka Oakland, sim kuring kagurat ku rasa beurat ngeunaan kaayaan perkara-perkara di Battle Creek, sedengkeun sim kuring lemah, teu daya pikeun nulungan maranéh. Sim kuring terang yén ragi teu percaya keur digawé. Jalma-jalma anu ngantepkeun parentah-parentah anu écés tina firman Allah, maranéhna ogé ngantepkeun kasaksian-kasaksian anu ngadorong maranéhna supaya merhatikeun éta firman. Nalika nganjang ka Healdsburg dina usum tiris kamari, sim kuring kacida lobana dina doa sarta kabebanan ku kahariwang jeung kasedihan. Tapi Gusti, dina hiji waktu nalika sim kuring keur neneda, nyingkabkeun poék éta, sarta hiji cahaya anu agung ngeusian rohangan. Hiji malaikat Allah aya di sisi sim kuring, sarta sim kuring saolah-olah aya di Battle Creek. Sim kuring aya dina pasamoan-pasamoan piwuruk maranéh; sim kuring ngadangu kecap-kecap anu diucapkeun, sim kuring ningali jeung ngadangu perkara-perkara anu, upami Allah ngersakeun, sim kuring miharep tiasa salalawasna dipupus tina émutan sim kuring. Jiwa sim kuring kacida tatu na nepi ka sim kuring teu terang naon anu kudu dipigawé atawa naon anu kudu diucapkeun. Sababaraha perkara teu tiasa ku sim kuring disebatkeun. Sim kuring diparentah supaya ulah aya saurang ogé anu nyaho ngeunaan hal ieu, sabab masih loba perkara anu can kénéh bakal kabuka.”
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
“Kuring diparentahkeun supaya ngumpulkeun cahaya anu geus dipaparinkeun ka kuring sarta ngantepkeun sinarna mancarkeun ka umat Allah. Kuring geus ngalakukeun ieu dina rupa-rupa artikel dina surat kabar. Kuring hudang jam tilu ampir unggal isuk salila sababaraha bulan sarta ngumpulkeun rupa-rupa perkara anu ditulis sanggeus dua kasaksian pamungkas dipasihkeun ka kuring di Battle Creek. Kuring nuliskeun ieu perkara-perkara éta sarta buru-buru ngirimkeunana ka aranjeun; tapi kuring geus ngalalaworakeun miara diri sorangan sakuduna, sarta balukarna kuring rubuh ku beuratna éta tanggungan; tulisan-tulisan kuring can kabéh réngsé nepi ka ngahontal ka aranjeun dina General Conference.
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
“Deui deui, nalika keur neneda, Gusti nganyatakeun diri-Na. Kuring sakali deui aya di Battle Creek. Kuring aya di loba imah sarta ngadangu kecap-kecap maranéh sabudeureun méja-méja maranéh. Rincianna ayeuna ku kuring teu bébas pikeun ditepikeun. Kuring miharep moal kungsi dipénta pikeun nyebutkeun éta. Kuring ogé ngalaman sababaraha impian anu kacida matak ngagétkeun.”
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“Sora naon anu rek ku aranjeun diaku minangka sora Allah? Kakuatan naon anu ku Gusti disimpen pikeun ngabenerkeun kasalahan-kasalahan aranjeun sarta némbongkeun jalan aranjeun sakumaha ayana? Kakuatan naon pikeun digawé di jero garéja? Lamun aranjeun nolak percaya nepi ka unggal kalangkang kateupastian jeung unggal kamungkinan mamang geus disingkirkeun, aranjeun moal kungsi percaya. Mamang anu nungtut pangaweruh anu sampurna moal kungsi tunduk ka iman. Iman ngandel kana bukti, lain kana pambuktian. Gusti nungtut sangkan urang nurut kana sora kawajiban, nalika aya sora-sora séjén di sabudeureun urang anu ngadesek urang supaya nuturkeun jalan anu sabalikna. Diperlukeun paniten anu temen ti urang pikeun ngabédakeun sora anu nyarita ti Allah. Urang kudu ngalawan jeung ngéléhkeun kacenderungan, sarta nurut kana sora hate nurani tanpa tawar-menawar atawa kompromi, ulah nepi ka panggerakna eureun jeung kahayang katut dorongan anu ngawasa. Firman Gusti sumping ka urang sadaya anu teu ngalawan Roh-Na ku netepkeun dina diri pikeun henteu ngadéngé jeung nurut. Sora ieu kadéngé dina pangéling, dina piwuruk, dina tegoran. Ieu téh amanat cahaya ti Gusti pikeun umat-Na. Lamun urang nungguan panggero anu leuwih tarik atawa kasempetan anu leuwih hadé, cahaya bisa dicabut, sarta urang ditinggalkeun dina poék.” Testimonies, volume 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Sadérék White nétélakeun yén lamun panolakan nu tuluy-terusan ngalawan palayananana salaku nabi bikang tetep ditembongkeun, mangka “caang bisa dicabut, sarta” Adventisme Laodikea bakal “ditinggalkeun dina gelap.” Dina taun 1915, éta caang dicabut. Allah harita jeung ayeuna sapinuhna sanggup ngangkat saurang nabi atawa nabi bikang iraha waé Anjeunna kersa ngalakukeunana. Anjeunna ngangkat Elisa pikeun nuluykeun Elia, tapi sanggeus 1915 teu aya nabi nu hirup nu diangkat, sabab Gusti parantos “mencabut caang.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
Ngeunaan impian jeung tetempoan Sadérék White, aya tilu mangsa. Mangsa kahiji salila opat puluh taun, nalika tetempoan lumangsung di hareupeun umum, pikeun tujuan anu patali jeung ngadegkeun éta karunia dina pikiran jalma-jalma anu hadir nalika tetempoan-tetempoan éta lumangsung. Tuluy ti taun 1884 nepi ka pupusna dina taun 1915, tetempoan jeung impian dipaparinkeun anu tetep pikeun ngawangun umat Allah, tapi dipaparinkeunna sacara pribadi. Mangsa katilu dimimitian dina taun 1915, sarta nyayagikeun bukti yén Adventisme Laodikia aya dina poékna kamurtadan.
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
Israél baheula ngagambarkeun Israél modéren, sarta dina mangsa pambrontakan anu geus ngagedéan sapinuhna, anu dilambangkeun ku Eli jeung dua anakna, Hophni jeung Pinehas, “teu aya wahyu anu écés.” Alesanana nyaéta kalalaworaan maranéhna dina henteu taat jeung dina pambrontakan. Allah henteu robah.
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
“Aya deui piwuruk anu kudu dipasihkeun ka kulawarga Eli. Allah teu tiasa ngahubungan imam agung jeung putra-putrana; dosa-dosa maranéhna, lir mega kandel, geus nyegah ayana Roh Suci-Na. Tapi di tengah kajahatan éta, budak Samuel tetep satia ka Sawarga, sarta amanat panghukuman ka kulawarga Eli téh jadi panggero Samuel minangka nabi ti Nu Maha Luhur.
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
“‘Firman PANGERAN teh langka dina mangsa éta; taya tetenjoan anu écés. Jeung kajadian dina waktu éta, nalika Eli keur ngagoler di tempatna, sarta panonna mimiti burem nepi ka teu bisa nempo; jeung saméméh lampu Allah pareum di Bait PANGERAN, tempat peti perjangjian Allah aya, sarta Samuel geus ngagoler rék saré; yén PANGERAN nyaur ka Samuel.’ Nganggap yén éta sora téh sorana Eli, budak éta geuwat ngadeukeutan ka sisi ranjang imam, pok nyebut, ‘Di dieu abdi; margi anjeun nyaur ka abdi.’ Walerna, ‘Kami henteu nyaur, anak kuring; geura ngagoler deui.’ Tilu kali Samuel disaur, sarta tilu kali deui manéhna ngajawab ku cara nu sarua. Tuluy Eli yakin yén éta panggero anu misterius téh nya éta sora Allah. PANGERAN parantos ngalangkungan hamba pilihan-Na, lalaki anu rambutna geus bodas ku yuswa, pikeun nyarita jeung saurang budak. Ieu sorangan geus jadi tegoran anu pait, sanajan pantes, ka Eli jeung ka kulawargana.” Patriarchs and Prophets, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
Dina kamurtadan kulawarga Éli teu aya tetenjoan anu kabuka, sabab Firman PANGERAN “langka” dina mangsa éta. Kecap Ibrani anu ditarjamahkeun jadi “langka” ngandung harti “jarang”. Ti taun 1844 nepi ka 1884, aya “tetenjoan anu kabuka,” anu dipaparinkeun ka Adventisme Laodisea. Ieu mula-mula ditetepkeun dina sajarah gerakan Millerite Filadelfia, sarta dina taun 1856 éta mimiti ngaidéntifikasi yén gerakan Filadelfia geus ngalih kana gerakan Laodisea, nanging tetenjoan anu kabuka tetep diteruskeun, sabab Allah panjang sabar jeung welas asih.
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
Saterusna dina taun 1863, pambahangan ka bebeneran-bebeneran dasar mimiti kajadian, tapi “visi kabuka” terus lumangsung nepi ka taun 1884. Tuluy hiji parobahan kajadian. Dina Yehezkiel pasal dalapan, opat kakakejian digambarkeun minangka beuki ningkat sipatna. Taun 1884 ngawakilan ampir réngséna generasi kahiji jeung mimiti generasi kadua. Sajarah Advent ngadokuméntasikeun yén dina taun 1881, tuluy deui dina taun 1882, dua paningkatan anu penting dina pambahangan kajadian.
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
Dina taun 1881, Présidén General Conference (George Butler) nulis sarta medalkeun runtuyan tulisan dina Review and Herald, anu di jerona anjeunna ngabantah yén sawatara bagian tina Alkitab leuwih diilhami batan bagian-bagian séjén, sarta dina panutup tulisan-tulisanana anjeunna sabenerna nangtukeun sawatara bagian tina Alkitab anu henteu diilhami. Sanggeus éta, dina taun 1882, Uriah Smith, saurang pamingpin dina karya penerbitan, sarta dina mangsa éta ogé pamingpin dina karya atikan, mimiti ngajarkeun yén nalika Sadérék White dipidangkeun ramalan-ramalan anu bakal datang atawa sajarah suci jaman baheula, kecap-kecapna téh diilhami; tapi anjeunna ngabantah yén nalika anjeunna nangtukeun kakurangan-kakurangan pribadi para anggota garéja, éta ngan saukur pamadegan manusa dirina.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
Dina taun 1881 hiji serangan kabuka ngalawan kawibawaan Alkitab King James dipigawé ku Iblis, ngaliwatan pangantaraan présidén gareja, tuluy dina taun satuluyna pamingpin pagawean atikan jeung penerbitan ngalakukeun serangan anu sarupa kana kawibawaan Roh Nubuat. Ti taun 1884, kasaksian nyebutkeun yén dina mangsa éta taya deui titingalian anu kabuka. Ti taun 1863 nepi ka 1881, pambrontakan éta geus ngaronjat nepi ka ngawengku Alkitab jeung Roh Nubuat, sarta teu saukur deui ngawakilan panolakan kana pondasi-pongdasi.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
Opat kakayaan anu dilambangkeun dina pasal dalapan kitab Ezekiel, dilaksanakeun ku para kolot baheula, anu ngawakilan kapamingpinan Yerusalem, anu mimiti jadi hiji badan garéja anu sah sabagé Adventisme Laodikea dina taun 1863. Dina mangsa éta, hiji artikel diterbitkeun dina Review and Herald, anu ku sabagian ahli sajarah disebatkeun pangarangna James White, sanajan dokuméntasi ngeunaan artikel éta saéstuna leuwih nuduhkeun ka Uriah Smith minangka pangarang anu sajatina. Najan kitu, kutuk ngalawan ngawangun deui Yerikho écés digenepan ku James White, sarta Uriah Smith téh jalma anu nyieun bagan palsu taun 1863. Nepi ka taun 1881, présidén General Conference nempatkeun artikel-artikel dina Review and Herald anu ngabantah kakawasaan pinuh Alkitab, tuluy dina taun salajengna Uriah Smith ngamimitian hiji serangan ngalawan kakawasaan Roh Nubuat.
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
Jalma-jalma baheula anu sakuduna jadi pangreksa malah mingpin hiji serangan kabuka anu dimimitian ku serangan kana bebeneran-bebeneran dasar anu dilambangkeun dina impian Miller sarta digambarkeun dina dua papan Habakkuk. Ti dinya maranéhna mimiti nyerang dua saksi, nya éta Alkitab jeung Roh Nubuat. Dina mangsa anu sarua (awal taun 1880-an), pamingpin pagawean kaséhatan, John H. Kellogg, mimiti ngenalkeun spiritualisme pantéisme ka kalangan kapamimpinan garéja. Dina taun 1881, James White dipasrahkeun ka pangreureuhan pamungkas, sarta Sister White keur aya di tengah-tengah pemberontakan anu beuki ngaronjat ti pihak kapamimpinan dina struktur atikan, kaséhatan, jeung pulitik garéja.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
Pesen anu parantos sumping dina taun 1856, anu mangrupa paningkatan cahya ngeunaan “tujuh kali,” sarta ogé pesen ka Laodikea, parantos ditolak, jeung Gusti ngamaksudkeun pikeun ngulang deui éta pisan pesen dina General Conference di Minneapolis dina taun 1888, ngaliwatan pesen anu dipidangkeun ku Sesepuh Jones jeung Waggoner. Pesen maranéhna lain pesen anyar, jeung nalika jalma-jalma anu nolak pesen maranéhna ditegur ku Sister White, anjeunna netelakeun yén para pangrebel éta yakin yén panolakan maranéhna kana pesen Jones jeung Waggoner ngawakilan tanggung jawab maranéhna pikeun membela patok-patok baheula, anu ogé mangrupa dasar-dasar baheula. Pangrebélan maranéhna nembongkeun yén dina taun 1888, maranéhna geus henteu deui ngartos naon ari dasar-dasar éta, nyaéta yén bebeneran-bebeneran dasar ngawakilan kabeneran Kristus. Dina kontéks patok-patok jeung aturan-aturan William Miller anjeunna nyatakeun:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Urang kudu nyaho ku diri sorangan naon anu ngawangun Kristen, naon ari bebeneran, naon ari iman anu geus ku urang ditarima, naon aturan-aturan Alkitab—aturan-aturan anu dipaparinkeun ka urang ku kawasa anu pangluhurna. Loba anu percaya tanpa alesan anu jadi dasar iman maranéhna, tanpa bukti anu cekap ngeunaan kabeneran éta perkara. Lamun aya hiji pamadegan ditepikeun anu saluyu jeung anggapan maranéhna sorangan anu geus ti heula aya, maranéhna geuwat siap narimana. Maranéhna henteu nalar tina sabab kana akibat, iman maranéhna teu boga dasar anu sajati, sarta dina mangsa pangwujudan maranéhna bakal manggihan yén maranéhna geus ngadegkeun di luhur keusik.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Jalma anu cicing ngarasa cekap ku pangaweruhna sorangan anu ayeuna ngeunaan Kitab Suci, sanajan can sampurna, bari nganggap yén éta geus cekap pikeun kasalametanana, sabenerna keur ngandelkeun hiji panipuan anu mawa pati. Aya loba jalma anu can kacida lengkepna dipaparin ku alesan-alesan Kitab Suci, nepi ka maranéhna sanggup ngabédakeun kasalahan, sarta ngahukum sagala tradisi jeung tahayul anu geus dipasrahkeun minangka bebeneran. Iblis geus nyelapkeun gagasan-gagasanna sorangan kana ibadah ka Allah, supaya manéhna bisa ngaruksak kasaderhanaan Injil Kristus. Sajumlah gedé jalma anu ngaku percaya kana bebeneran ayeuna, teu nyaho naon anu ngawangun iman anu sakali geus dipasrahkeun ka para suci—Kristus di jero aranjeun, pangharepan kamulyaan. Maranéhna nyangka keur ngabéla patokan-patokan heubeul, tapi maranéhna haneut-haneut kuku jeung teu paduli. Maranéhna teu nyaho naon hartina nganyamkeun kana pangalamanana sorangan jeung miboga kakuatan sajati tina kanyaah jeung iman. Maranéhna lain panguji Alkitab anu raket, tapi males jeung teu taliti. Lamun timbul béda pamadegan ngeunaan ayat-ayat Kitab Suci, jalma-jalma ieu, anu teu diajar kalawan tujuan anu pasti sarta teu mantep kana naon anu dipercaya ku maranéhna, baris murag tina bebeneran. Urang kudu nekenkeun ka sakumna jalma kabutuhan pikeun nalungtik bebeneran ilahi kalawan daria, supaya maranéhna nyaho yén maranéhna enya-enya nyaho naon anu disebut bebeneran. Sabagian ngaku boga pangaweruh anu loba, sarta ngarasa puas ku kaayaanna, padahal maranéhna geus teu boga deui sumanget pikeun pagawéan, teu boga deui kanyaah anu hurung ka Allah, jeung ka jiwa-jiwa anu ku Kristus geus dipaéhan pikeun maranéhna, tibatan lamun maranéhna can kungsi nyaho ka Allah. Maranéhna henteu maca Alkitab [pikeun] ngaregepkeun sari jeung gajihna kana jiwana sorangan. Maranéhna henteu ngarasa yén éta téh sora Allah anu keur nyarita ka maranéhna. Tapi lamun urang rék ngartos jalan kasalametan, lamun urang rék ningali pancaran-pancaran Panonpoé kabeneran, urang kudu nalungtik Kitab Suci kalawan tujuan anu pasti, sabab jangji-jangji jeung nubuat-nubuat Alkitab mancarkeun cahaya kamulyaan anu écés kana rarancang ilahi panebusan, anu bebeneran-bebeneran agungna can kahartos kalayan écés.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Pernyataan ieu dicokot tina kasaksian anjeunna dina mangsa taun 1888, sarta anjeunna nétélakeun yén para pangbarontak keur ngawangun hiji pondasi di luhur keusik, sanajan maranéhna sorangan henteu nyaho. Anjeunna nyebutkeun, “Sajumlah gedé jalma anu ngaku percaya kana bebeneran kiwari, henteu nyaho naon anu ngawangun iman anu sakali geus dipasrahkeun ka para suci—Kristus di jero maranéh, pangharepan kamulyaan. Maranéhna nyangka yén maranéhna keur membela tanda-tanda wates heubeul, tapi maranéhna téh haneut-haneut kuku jeung teu paduli.” Anjeunna nandaan maranéhna masih aya dina kaayaan Laodikia, sabab maranéhna “haneut-haneut kuku.” Jeung anjeunna nangtukeun “iman anu sakali geus dipasrahkeun ka para suci—Kristus di jero maranéh, pangharepan kamulyaan.” Kristus teh Batu Karang Nu Langgeng, sarta minangka Batu Karang Nu Langgeng, Anjeunna ngawakilan permata-permata dina impian Miller.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Panggeuing geus sumping: ulah aya naon-naon anu diidinan asup anu bakal ngaganggu pondasi iman anu ku kami geus dijadikeun pangwangunan ti saprak pesen éta datang dina taun 1842, 1843, jeung 1844. Kami aya dina pesen ieu, jeung ti harita kénéh kami geus nangtung di hareupeun dunya, satia kana caang anu ku Allah geus dipasihkeun ka kami. Kami henteu maksud miceun suku kami tina landasan tempat suku éta geus diteundeun, nalika unggal poé kami neangan Gusti kalayan doa anu tulus pisan, bari neangan caang. Naha aranjeun nyangka yén kami tiasa nyerahkeun caang anu ku Allah geus dipasihkeun ka kami? Éta kudu jadi saperti Batu Karang Sajagat. Éta geus nungtun kami ti saprak éta dipasihkeun.” Review and Herald, 14 April 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Manéhna ngaidéntifikasi hiji kanyataan anu penting ngeunaan para pangbarontak, anu nya éta jalma-jalma baheula dina panempoan Ezekiel, nalika manéhna nyebutkeun, “Maranéhna henteu nalar tina sabab ka akibat.” Jalma-jalma jahat teu bisa atawa teu daék nalar tina sabab ka akibat. Akibat tina sidang General Conference taun 1888 téh kacida barontakna nepi ka Sister White mutuskeun pikeun angkat, tapi pamingpin malaikatna maréntahkeun ka manéhna yén manéhna kudu cicing sarta nyatet sajarah anu sajajar jeung pambarontakan Korah, Dathan, jeung Abiram. Pambarontakan jalma-jalma baheula éta mangrupa akibatna, ari sababna nya éta panolakan kana pesen Laodicea anu sumping babarengan jeung nambahan cahaya ngeunaan “tujuh kali” dina taun 1856, tuluy ngaronjat jadi pambarontakan ngalawan dasar-dasar dina taun 1863, anu satuluyna ngabalukarkeun serangan, mimitina ka Alkitab tuluy ka Roh Nubuat, bareng jeung diasupkeunana spiritualisme Kellogg.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Tangtu para juru sajarah lalaki baheula sapanjang sajarah geus nutupan bebeneran anu patali jeung panghianatan éta ku runtah, tradisi, adat-istiadat, jeung sajian dongéng, sabab jalma-jalma anu milu kana jinis panghianatan kitu salawasna narékahan pikeun nyumputkeun bukti.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
Cilaka maranehna anu neangan jalan nu jero pikeun nyumputkeun piwurukna ti PANGERAN, jeung pagawéanana aya dina poék, sarta maranehna nyebut, Saha anu ningali ka kami? jeung saha anu nyaho ka kami? Yesaya 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
Jalma-jalma anu keur didawuh ku Yesaya dina ayat éta nyaéta maranéhna anu ku anjeunna diidéntifikasi minangka “jalma-jalma pangolok-ngolok anu maréntah umat ieu di Yerusalem,” sarta maranéhna téh jalma-jalma baheula anu sakuduna jadi pangreksa umat dina pasal dalapan kitab Yehezkiel. Dina kasaksian Yehezkiel, dina kajahatan anu kadua, anu nandaan generasi kadua Adventisme, maranéhna ngajawab patalékan-patalékan anu diajukeun ku jalma-jalma pangolok-ngolokna Yesaya, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Yehezkiel 8:12).
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
Aya “Cilaka” anu didawuhkeun ka para revisionis sajarah anu nyoba nutupan bebeneran ngeunaan pambrontakan anu nyababkeun sarta anu lumangsung dina taun 1888.
We will continue this study in the next article.
Urang baris neruskeun ieu ulikan dina artikel salajengna.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Kuring kudu nyarita ka maraneh ngeunaan pasamoan-pasamoan di Minneapolis. Dina hiji mangsa kuring kungsi mutuskeun ninggalkeun pasamoan éta, sabab kuring ningali jeung ngarasakeun roh panentangan anu kuat anu maréntah. Kuring teu bisa, sanajan sakeudeung ogé, ngaku roh anu ngalantarankeun kakuatan anu ngadalikeun kana Sadérék Morrison jeung Sadérék Nicola. Kuring teu bisa, sanajan sakeudeung ogé, ngaragukeun roh nu kumaha anu aya dina maraneh. Tangtu éta lain Roh Allah, jeung supaya maraneh ulah neruskeun dina tipu daya ieu, ayeuna kuring nulis ka maraneh.
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
“Peuting sanggeus kuring mutuskeun moal cicing deui lila di Minneapolis, dina hiji impian atawa titingalian peuting—kuring teu bisa mastikeun nu mana—aya saurang pribadi anu jangkung tur miboga penampilan nu pinuh ku wibawa mawa pesen ka kuring sarta nganyatakeun ka kuring yén éta téh pangersa Allah supaya kuring nangtung dina pos kawajiban kuring, sarta yén Allah sorangan bakal janten panulung kuring jeung ngadukung kuring sangkan ngucapkeun kecap-kecap anu bakal dipaparinkeun ku Mantenna ka kuring. Anjeunna ngandika, ‘Pikeun pagawean ieu Gusti parantos ngangkat anjeun. Leungeun-Na anu langgeng aya di handapeun anjeun. Tina pasamoan ieu bakal dijieun kaputusan pikeun hirup atawa pikeun pati; lain hartina aya nu kudu binasa, tapi kajembaran rohani jeung kapercayaan ka diri sorangan bakal nutup panto nepi ka Yesus jeung kakawasaan Roh Suci-Na moal katarima. Maranéhna bakal meunang kasempetan séjén supaya leupas tina kasasab, jeung tobat, ngaku dosa-dosana, sarta datang ka Kristus jeung dibobodoan supaya Mantenna nyageurkeun maranéhna.’
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
“Saur anjeunna, ‘Turutkeun Kami.’ Kuring nuturkeun pituduh kuring, sarta anjeunna nungtun kuring ka rupa-rupa imah tempat para dulur saiman nyicingan bumi maranéhna, tuluy saur anjeunna, ‘Dangukeun kecap-kecap anu diucapkeun di dieu, sabab éta geus katulis dina kitab catetan, sarta kecap-kecap ieu bakal miboga kakawasaan pikeun ngahukum kana sakur anu nyokot bagian dina pagawean ieu anu henteu nurut kana sumanget hikmat ti luhur, tapi nurut kana sumanget anu henteu turun ti luhur, tapi asalna ti handap.’”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Kuring ngadéngé kecap-kecap anu diucapkeun, anu sakuduna matak éra ka unggal anu ngucapkeunana. Omongan sindir dipasrahkeun ti nu saurang ka nu séjén, ngaguyonkeun dulur-dulur maranéhna, A. T. Jones, E. J. Waggoner, jeung Willie C. White, kitu deui diri abdi. Kalungguhan abdi jeung pagawean abdi dipedar kalawan bébas ku jalma-jalma anu sakuduna keur nyangking pagawean ngarendahkeun jiwana di payuneun Allah sarta ngatur haténa sorangan. Katingalina aya hiji daya tarik dina ngéling-ngéling kasalahan anu ngan ukur dina bayangan jeung dina ngabayangkeun ucapan-ucapan dulur-dulurna sarta pagawean maranéhna, anu taya dasarna dina bebeneran, sarta dina ngaragu, nyarita, jeung nulis hal-hal pait minangka hasil tina skeptisisme, patanyaan, jeung teu percaya.”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
“Saur pituduh sim kuring, ‘Ieu geus kaserat dina buku-buku minangka dakwaan ngalawan Yesus Kristus. Roh ieu moal tiasa saluyu jeung Roh Kristus, nyaéta roh bebeneran. Maranéhna geus mabok ku roh panolakan, sarta teu nyaho deui, sarua jeung jalma nu mabok, roh naon anu ngawasaan kana omongan jeung lampah maranéhna. Dosa ieu, sacara husus, mangrupa panghinaan ka Allah. Roh ieu teu leuwih ngabogaan kasaruaan jeung Roh bebeneran jeung kabeneran batan roh anu ngagerakkeun urang Yahudi pikeun ngawangun pakumpulan guna ngaragukeun, nyempad, sarta jadi mata-mata kana Kristus, Jurusalamet dunya.
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
“Kuring dibéjakeun ku pamingpin kuring yén aya hiji saksi kana omongan anu tanpa Kristus, omongan rahayat kasar anu némbongkeun sumanget anu ngadorong kecap-kecap éta. Nalika maranéhna asup ka kamar-kamarna, malaikat-malaikat jahat asup babarengan jeung maranéhna, sabab maranéhna geus nutup panto pikeun Roh Kristus sarta henteu daék ngadéngé sora-Na. Taya aya karendahan jiwa di payuneun Allah. Sora doa jarang kadéngé, tapi kritik jeung katerangan anu dilebih-lebihkeun jeung panyangka-panyangka jeung dugaan-dugaan jeung sirik jeung timburu jeung sangka goréng jeung tuduhan palsu jadi hal anu lumrah. Lamun panon maranéhna dibuka, maranéhna bakal ningali hal anu matak ngagegerkeun ka maranéhna, nyaéta kabungahna malaikat-malaikat jahat. Jeung maranéhna ogé bakal ningali hiji Pangawas anu geus ngadéngé unggal kecap sarta nyatet kecap-kecap éta dina kitab-kitab sawarga.
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Saterusna kuring dibéjaan yén dina mangsa ieu moal aya gunana nyieun kaputusan naon waé ngeunaan pendirian kana pokok-pokok doktrin, ngeunaan naon anu jadi bebeneran, atawa ngarep-ngarep aya sumanget panalungtikan anu adil, lantaran geus kabentuk hiji pasatuan pikeun henteu ngidinan aya robahna pamadegan dina pokok atawa pendirian naon waé anu geus maranéhna tarima, sarua sakumaha anu dilakukeun ku urang Yahudi. Loba hal anu diucapkeun ka kuring ku Pituduh kuring anu ku kuring teu boga kabébasan pikeun nulisna. Kuring manggihan diri kuring diuk dina ranjang dina sumanget kasedih jeung kasusah, ogé dina sumanget tekad anu pageuh pikeun tetep nangtung dina pos kawajiban kuring nepi ka panutupan pasamoan éta, tuluy ngadagoan pituduh ti Roh Allah anu ngawartakeun ka kuring kumaha kudu léngkah jeung jalan naon anu kudu dipilampah.” The 1888 Materials, 277, 278.