Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.
Nalar tina sabab ka akibat téh taya gunana lamun akibatna didefinisikeun kalawan salah, sakumaha geus dipigawé ku para sajarawan Adventis Laodikea anu maparin kuliah kalayan nada ngagurukeun ngeunaan kaayaan jeung pribadi-pribadi anu patali jeung Konperénsi Umum 1888 di Minneapolis. Pedaran anu diilhamkeun ngaidentipikasi éta kajadian minangka pangulangan tina pambrontakan Korah, Datan, jeung Abiram, anu didorong ku hukuman anu netepkeun yén maranéhna kudu ngumbara di padang gurun salila opat puluh taun nepi ka maranéhna maot. Hukuman anu sarua éta geus dipedar ka Adventisme Laodikea.
The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.
Pemberontakan éta ngawengku pasamoan-pasamoan rusiah, di mana para nu ngalawan aya dina kabutaan Laodikia anu kacida ngageunjleungna nepi ka ngahalangan maranéhna ngartos yén Allah nyaho kana rarancang jeung pemberontakan maranéhna anu dipigawé di balik panto nu katutup. Sakumaha Korah, Datan, jeung Abiram nyumput di jero tenda-tendana sarta nyieun rarancangna jeung nyebarkeun pemberontakanana ngalawan Musa, kitu deui jalma-jalma baheula taun 1888 nyumput di balik panto imahna anu katutup, pikeun ngarancang ngalawan Sister White, putrana, jeung utusan-utusan pilihan. Ti dinya Sister White, Jones, jeung Waggoner kudu diserang.
The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”
Opat turunan Adventisme beuki ngaronjat dina pemberontakanana, sakumaha digambarkeun dina pasal dalapan kitab Ezekiel. Kamar-kamar gambaran di jero Bait Allah jasmani jeung bait manusa geus pageuh kakeueum ku khayalan-khayalan jahat, jeung spiritualisme netep kana para sepuh baheula anu dipasrahkeun pikeun ngajaga umat. Nepi ka taun 1888, para sepuh baheula éta boh ngaleupaskeun fitnah kana wibawa Alkitab tuluy kana Roh Nubuat, jeung dina taun 1884, tetenjoan kabuka eureun. Spiritualisme panteistikna Kellogg mimiti nyusup kana sajarah saméméh 1888, sarta taun 1888 nandaan datangna turunan kadua. Bisa jadi para ahli sajarah Adventis henteu nyatet kasaksian sajarah anu sabenerna ngeunaan pemberontakan anu kawujud dina pasamoan éta, tapi nurutkeun ilham para Watchers sawarga “ngadéngé unggal kecap sarta ngadaptarkeun” éta “kecap-kecap dina kitab-kitab sawarga.”
The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.
Pameuntasan anu dipalambangkeun ku “kamar-kamar rusiah pinuh ku gambaran” dina tulisan Yehezkiel, ngalambangkeun hiji serangan kana pondasi anu sajati. Eta ngalambangkeun hiji serangan kana nabi awéwé jeung para utusan anu kapilih, sarta nandaan datangna spiritisme. Dina generasi éta, serangan gedé salajengna baris dilaksanakeun ku Iblis ngalawan pondasi anu pangdasarna tina pondasi-pondasi William Miller.
Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.
Miller ngadasarkeun kerangka sakabéh panerapan nubuatna kana pamahaman yén dua kakawasaan anu nganyatakeun karuksakan dina Daniel pasal dalapan, ayat tilu welas, ngagambarkeun paganisme anu dituturkeun ku kapapaan. Dina taun 1901, Lewis Conradi, saurang pamingpin Adventisme Laodikea di Jerman, ngawanohkeun deui pandangan Protestan anu geus murtad yén “the daily” dina kitab Daniel ngawakilan palayanan Kristus di Bait Suci.
During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”
Dina mangsa sajarah sanggeus rapat Minneapolis taun 1888, spiritualisme ti pamingpin pagawean kaséhatan beuki ngaronjat, papasiran terus lumangsung di antara para pamingpin, sabab balukar tina panolakan kana amanat Jones jeung Waggoner terus waé méré pangaruhna. Dina awal abad anyar, W. W. Prescott, saurang pamingpin Adventis Laodikea anu geus nampa kapercayaan téologis ti sakola-sakola Protestan murtad, nyangking jubah satanik pikeun ngamajukeun pamadegan Conradi ngeunaan “the daily,” jeung sakumaha salawasna kajadian, “nu meunang perang nu nulis sajarah.”
The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.
Para malaikat suci nyatet sajarah nu sajatina, tapi Adventisme Laodikea ngawangun hiji posisi sajarah dina pasualan ngeunaan panolakan kana pamahaman Millerite ngeunaan “the daily,” anu nyababkeun saha waé di antara “anu teu diajar” dina Adventisme Laodikea percaya yén harti “the daily,” anu ku Sister White diidentipikasi minangka asalna ti “malaikat-malaikat anu diusir ti sawarga,” sabenerna téh hiji doktrin anu leres. Dina mangsa awal abad ka-duapuluh, W. W. Prescott mingpin dina ngahasilkeun hiji publikasi anu judulna, The Protestant. Sakabéh dasar pamikiran tina publikasi éta nyaéta pikeun ngajarkeun yén pamahaman Miller ngeunaan “the daily” téh salah, sarta yén Protestantisme murtad, tempat anjeunna meunang kredensial teologisna, leres dina netepkeun hiji lambang satanik ka Kristus. Dina sajarah éta A. G. Daniells (Présidén General Conference), ngahijikeun tanaga jeung Prescott dina serangan satanik ngalawan bebeneran, sanajan kanyataan yén Sister White geus langsung ngadukung pamadegan Miller ngeunaan “the daily” minangka anu leres.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Gusti nunjukkeun ka kuring yén bagan 1843 téh dipingpin ku panangan-Na, sarta yén euweuh bagian tina éta nu kudu dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na ngalindihan sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi panangan-Na dipiceun.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Saterusna abdi ningali patalina jeung ‘Daily,’ yén kecap ‘sacrifice’ téh ditambahan ku hikmah manusa, sarta henteu kaasup kana téks; jeung yén Gusti maparin pamadegan anu bener ngeunaan éta ka jalma-jalma anu ngembarkeun sora jam pangadilan. Waktu kasatuan aya, saméméh 1844, meh sakabéh jalma ngahiji dina pamadegan anu bener ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kaayaan karancuan, pamadegan-pamadegan séjén geus dianut, sarta gelap jeung karancuan geus nuturkeun.” Review and Herald, November 1, 1850.
At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”
Dina mangsa serangan Prescott jeung Daniells ngalawan kana bebeneran ngeunaan “the daily,” Prescott jeung Daniells keur ngawakilan pamadegan minoritas dina perkara éta, sarta piwulang Sister White salila pasulayan éta ka dua lalaki éta nyaéta yén maranéhna kudu cicingeun, sanajan anjeunna ngedalkeunana ku kecap-kecap anu leuwih diplomatis, saperti, “in silence is your wisdom.” Nalika anjeunna ngageuing maranéhna lantaran pamadegan palsu maranéhna, anjeunna ogé nekenkeun yén perkara “the daily” teu meunang dijadikeun patalékan ujian. Para revisionis sajarah, anu revisionisme téh mangrupakeun métode sajarah anu dipikawanoh mimitina asalna ti tarekat Jesuit dina garéja Katolik, geus ngagunakeun pernyataan-pernyataan anjeunna ngeunaan “the daily” anu teu meunang dijadikeun patalékan ujian, pikeun nyegah pamariksaan anu jujur kana doktrin éta. Maranéhna nyasabkeun gambaran ngeunaan pernyataan-pernyataan anjeunna, sabab maranéhna teu kungsi poho ninggalkeun yén nalika anjeunna mapatahan supaya ulah ngagolakkeun perkara “the daily,” anjeunna salawasna ngawatesan pernyataan-pernyataanana ku ungkara saperti, “at this time,” atawa “under current circumstances.”
As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.
Salaku saurang nabi awéwé, anjeunna keur ngupayakeun nahan hiji pasalia paham anu beuki ngagedéan, anu geus aya dina ambang nimbulkeun hiji pamisahan gedé dina garéja sacara umum, ku golongan minoritas anu nganggap yén ku sabab maranéhna téh pamingpin, maranéhna miboga kawenangan pikeun ngamajukeun naon waé anu ku maranéhna ditangtukeun jadi bebeneran. Jeung PANGERAN, ngaliwatan pangaruh anjeunna, nahan pagawean satanis éta supaya tetep kaampeuh, nepi ka anjeunna pupus. Tuluy dina taun 1931, hiji dorongan anyar pikeun nampik bebeneran ngeunaan “the daily” dicobaan, sarta ahirna hasil dilaksanakeun. Kiwari pamahaman anu leres ngeunaan harti “the daily” téh mangrupakeun pamahaman golongan minoritas dina Adventisme Laodikea, sarta dina kaayaan kiwari “the daily” ayeuna tangtu pisan mangrupakeun hiji patalékan ujian.
When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.
Nalika pamadegan mayoritas nyekel pamahaman anu leres, éta lain hiji tés; ari lamun aya bebeneran naon waé anu ditetepkeun minangka kasalahan, harita éta jadi hiji tés. Nalika kumpulan naskah anu dijudulan Manuscript Releases diterbitkeun dina taun 1980-an, atawa sakitar mangsa éta, harita kapanggih hiji tulisan anu sajero-jero jelasna nentang pamadegan Prescott jeung Daniells ngeunaan “the daily,” sakumaha anjeunna ngadukung pamadegan Miller.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Dina ieu tahap pangalaman urang, pikiran urang ulah nepi ka kaséréd ngajauhan tina cahaya husus anu dipaparinkeun [ka urang] pikeun diperhatikeun dina pasamoan penting konferénsi urang. Jeung aya Sadérék Daniells, anu pikiranana keur digarap ku musuh; sarta pikiran Sadérék jeung pikiran Pandita Prescott keur digarap ku para malaikat anu geus diusir ti sawarga. Pakasaban Sétan nya éta ngaléngséngkeun pikiran aranjeun sangkan jots jeung tittles diasupkeun, anu ku Gusti henteu diilhamkeun ka aranjeun pikeun diasupkeun. Eta perkara-perkara téh lain anu ésénsial. Tapi ieu ngandung harti anu gedé pikeun perjuangan bebeneran. Jeung gagasan-gagasan dina pikiran aranjeun, lamun aranjeun bisa diséréd kana jots atawa tittles, éta téh pakasaban tina réka-daya Sétan. Pikeun ngabenerkeun perkara-perkara leutik dina buku-buku anu geus ditulis, aranjeun nyangka bakal ngalakukeun hiji karya anu gedé. Tapi kaula diparéntahkeun, Jempé téh élokuénsi.
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Kuring kudu nyarios, Eureun néangan kasalahan. Upami maksud Iblis ieu tiasa waé kalaksanakeun, mangka ka anjeun katingalina yén pagawean anjeun bakal dianggap minangka anu pangluar biasa dina rarancangna. Éta téh rencana musuh pikeun ngumpulkeun sakabéh hal-hal anu disangka pantes dipapaséa, di tempat anu sagala rupa golongan pikiran henteu satuju.”
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Jadi, kumaha tuluyna? Pagawean pisan anu matak pikaresepeun ka Iblis bakal kajadian. Ka jalma-jalma luar bakal dipidangkeun hiji gambaran, lain ngeunaan iman urang sakumaha saéstuna, tapi anu justru cocog jeung kahayang maranéhna, anu bakal ngamekarkeun sipat-sipat karakter anu nimbulkeun kabingungan anu gedé sarta nyéépkeun mangsa-mangsa emas anu saéstuna kudu dipaké kalawan sumanget pikeun mawa amanat agung éta ka hareupeun jalma rea. Pidangan-pidangan ngeunaan perkara naon waé anu ku urang geus digarap moal bisa sakabéhna saluyu, sarta balukarna bakal ngabingungkeun pikiran jalma-jalma anu percaya jeung anu henteu percaya. Ieu pisan hal anu ku Sétan geus dirarancang sangkan kajadian—sagala naon baé anu bisa dipagedékeun jadi pasalingsingan.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Baca Yéhéskél, pasal 28. Ayeuna, di dieu aya hiji pagawéan anu agung, tempat roh-roh anéh bisa maénkeun peranna. Tapi PANGERAN miboga hiji pagawéan anu kudu dipigawe pikeun nyalametkeun jiwa-jiwa anu keur binasa; jeung tempat-tempat anu ku Sétan, bari nyamur, bisa diasupan, mawa kabingungan kana jajaran urang, éta bakal dilakonan ku anjeunna nepi ka sampurna, sarta sagala bédana leutik éta bakal jadi ngagedéan, nembongan écés.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Sarta ti heula katingalikeun ka sim kuring yén Gusti henteu masrahkeun beban pagawean ieu ka para Sesepuh Daniells atanapi Prescott. Naha akal licik Sétan kudu diasupkeun, naha ieu “Daily” kudu dijadikeun perkara anu kacida gedéna nepi ka diasupkeun pikeun ngabingungkeun pikiran jeung ngahalangan kamajuan pagawean dina mangsa anu penting ieu? Teu pantes kitu, naon baé kaayaanana. Perkara ieu ulah diwanohkeun, sabab roh anu bakal diasupkeun téh bakal nyaram, sarta Lucifer keur nengetan unggal gerak. Kakuatan-kakuatan satanis bakal ngamimitian pagaweanana, sarta kabingungan bakal diasupkeun ka jero barisan urang. Maranéh henteu boga panggilan pikeun néangan bédana pamadegan anu lain perkara ujian; tapi kasapéan maranéh téh mangrupa kasanggeman. Perkara ieu geus kabuka écés pisan di hareupeun sim kuring. Lamun Iblis bisa ngabelitkeun saha waé tina umat urang sorangan dina perkara-perkara ieu, sakumaha anu geus dirarancang ku anjeunna, perkara Sétan bakal meunang kameunangan. Ayeuna pagawean éta kudu geuwat dipigawé tanpa tunda, jeung ulah aya [bédana] pamadegan anu diungkabkeun.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“Setan bakal ngailhaman jalma-jalma anu geus kaluar ti antara urang supaya ngahiji jeung malaikat-malaikat jahat sarta ngahalangan pagawean urang ku perkara-perkara anu teu penting, jeung kumaha gedéna kasenangan [anu bakal aya] di pasanggrahan musuh. Rapatkeun barisan, rapatkeun barisan. Sing dikurebkeun unggal bédana. Pagawean urang ayeuna nyaéta nyurung sakabéh kakuatan jasmani urang jeung sakabéh tanaga saraf uteuk urang pikeun nyingkirkeun bédana-bédana ieu tina jalan, sarta supaya sakumna jadi satunggal dina karukunan. Lamun Setan, ku hikmahna anu hébat tapi henteu disucikeun, diidinan meunangkeun cekelan anu pangsaeutikna waé, [manéhna bakal surak bungah].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Ayeuna, nalika sim kuring ningali kumaha aranjeun digawé, pikiran sim kuring ngaregepkeun sakabéh kaayaan éta jeung hasilna lamun aranjeun neraskeun sarta méré ka pihak-pihak anu geus ninggalkeun urang kasempetan sanajan saeutik pikeun mawa kabingungan ka tengah jajaran urang. Kurangna hikmat aranjeun téh nya éta pisan anu dipikahoyong ku Sétan. Pangwartaan aranjeun anu tarik éta lain lumangsung dina ilham Roh Suci. Sim kuring diparentahkeun pikeun nyarios ka aranjeun yén milarian-cacad dina tulisan jalma-jalma anu geus dipingpin ku Allah téh lain datang tina ilham Allah. Jeung lamun ieu hikmat anu ku Elder Daniells rék dipasihkeun ka umat, ulah pisan méré anjeunna kalungguhan resmi, sabab anjeunna teu sanggup nalar tina sabab kana akibat. Cicingeun aranjeun dina perkara ieu téh hikmat aranjeun. Ayeuna, sagala rupa anu sarupa jeung milarian-cacad dina publikasi jalma-jalma anu geus teu hirup téh lain pagawéan anu dipasrahkeun ku Allah ka salah sahiji aranjeun pikeun dipigawé. Sabab lamun jalma-jalma ieu—Elders Daniells jeung Prescott—nuturkeun pituduh anu geus dipasihkeun dina ngalaksanakeun pagawéan di kota-kota, tangtu geus loba, kacida lobana, anu diyakinkeun ku bebeneran sarta ditobatkeun, jalma-jalma anu mampuh anu [ayeuna] aya dina kalungguhan-kalungguhan tempat maranéhna moal kungsi kahontal.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Sakumna dunya kudu dipandang minangka hiji kulawarga agung. Jeung lamun maranéh boga sumber pangaweruh anu sakitu beungharna pikeun dicokot ti dinya, naha maranéh ngantep dunya binasa mangtaun-taun bari kasaksian-kasaksian anu dipaparinkeun ku Gusti urang Yesus Kristus tetep teu ditepikeun? Agama anu sajati ngajarkeun urang supaya nganggap unggal lalaki jeung awéwé minangka jalma anu bisa urang lakukeun kahadéan ka dirina.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Ieu parantos dicitak mangtaun-taun: ‘Akal Nu Saimbang,’ kasaksian ka Sepuh Andrews. Pikiran téh bisa dibudidayakeun nepi ka jadi hiji kakuatan pikeun nyaho iraha kudu nyarita jeung beban naon anu kudu dipanggul sarta ditanggung, sabab Kristus téh Guru anjeun. Jeung kuring kacida sieunna pikeun anjeun [nalika kuring ningali anjeun] ngagungkeun hikmah anjeun sorangan sarta nuturkeun hiji jalan anu mawa asupna bédana pamadegan. Gusti nyaur ka jalma-jalma wijaksana anu sanggup nahan cicingna nalika éta mangrupa hikmah pikeun maranéhna ngalakukeun kitu. Lamun anjeun rék jadi jalma anu gembleng, anjeun peryogi pangudusan ngaliwatan Yesus Kristus. Ayeuna aya hiji pagawean anu kakara dimimitian, jeung mugia hikmah katingali dina unggal palayan, dina unggal pupuhu [hiji] konferénsi. Tapi di dieu aya hiji pagawean pikeun anjeun anu kedah anjeun cekel mangtaun-taun ka tukang, tempat anjeun diperlukeun pikeun ngangkat sora anjeun pikeun pagawean ieu pisan. Kristus maparin pituduh anu husus ka sakumna umat-Na ngeunaan naon anu kedah maranéhna lakukeun jeung perkara-perkara anu henteu kedah maranéhna lakukeun. Jeung ngan kari sakeudeung deui waktos pikeun urang ngalaksanakeun kabeneran Gusti. Anjeun tiasa ngartos jalan Gusti. Kuring ningali maksud anjeun pikeun ngalaksanakeun perkara-perkara nurutkeun rarancang anjeun sorangan sanggeus anjeun ditempatkeun jadi pupuhu. Anjeun geus nyangka yén anjeun bakal ngalakukeun perkara-perkara anu luar biasa, anu saéstuna mangrupa pagawean anu ku Allah henteu dipasrahkeun ka leungeun anjeun pikeun dilaksanakeun. Ayeuna, pagawean anjeun lain pikeun neken, tapi pikeun ngaleupaskeun unggal kabutuhan sajauh-jauhna lamun Gusti parantos narima anjeun pikeun ngalayanan. Tapi anjeun geus ti mimiti pisan mintonkeun bukti yén hikmah jeung pangadilan anu disucikeun tacan dipintonkeun ku anjeun. Anjeun ngabeledugkeun perkara-perkara anu moal ditarima iwal lamun Gusti maparin caang.
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Kuring geus dipaparin parentah yén léngkah-léngkah anu grusa-grusu sapertos kitu teu pantes dipigawé, saperti milih anjeun jadi présidén konferénsi sanajan pikeun sataun deui. Tapi Gusti ngalarang sagala urusan anu grusa-grusu sapertos kitu diteruskeun deui nepi ka perkara éta dibawa ka payuneun Gusti dina doa; sarta ku sabab pesen geus sumping ka anjeun yén pagawean Gusti anu ditumpangkeun ka présidén téh mangrupa tanggung jawab anu kacida suci tur beuratna, anjeun teu boga hak moral pikeun ngabeledug sakumaha anu ku anjeun dipigawé dina perkara ‘Daily’ sarta nyangka yén pangaruh anjeun bakal mutuskeun éta perkara. Aya Sepuh Haskell, anu geus nanggung tanggung jawab anu beurat, sarta aya Sepuh Irwin jeung sababaraha lalaki anu bisa ku kuring disebatkeun, anu nanggung tanggung jawab anu beurat.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Di manakah hormat anjeun ka para kokolot? Wewenang naon anu sanggup anjeun laksanakeun tanpa ngumpulkeun sakumna lalaki anu nanggung jawab pikeun nimbang ieu perkara? Tapi ayeuna hayu urang nalungtik ieu perkara. Urang ayeuna kudu nimbang deui naha ieu teh pangadilan PANGERAN, dina nyanghareupan pagawean anu geus dipopohokeun, pikeun nembongkeun sumanget anjeun dina neruskeun pagawean nepi ka sataun deui. Lamun anjeun neruskeun pagawean sataun deui kalayan pitulung anu bakal ngahiji jeung anjeun, kudu aya parobahan anu kajadian dina diri anjeun jeung Sepuh Prescott. Jeung handap asorkeun hate anjeun sorangan di payuneun Allah. PANGERAN kudu ningali dina diri anjeun hiji pintonan pangalaman anu béda, sabab lamun kantos aya jalma-jalma anu peryogi dipertobatkeun deui dina mangsa ayeuna [ieu], nya [eta] Sepuh Daniells jeung Sepuh Prescott.
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Pituin lalaki kudu dipilih, nya éta jalma-jalma anu boga hikmah sarta ku jalan karya rahmat Allah méré bukti ngeunaan hiji balikna deui ka jalan anu bener. Sabab saha waé jalma anu kacida dibutakeunana nepi ka teu sanggup nalar tina sabab kana akibat, nepi ka maranéhna ngaleungitkeun tina tinimbangan jalma-jalma anu geus nanggung tanggung jawab dina ieu pagawean jeung para présidén konferénsi ieu, [nya éta] jalma-jalma anu mawa ieu pagawean salila leuwih ti dua taun, nepi ka teu dipaliré sarta timbul akibat anu sakitu nurut kana dorongan dadakan, nepi ka jalma-jalma ngalalaworakeun pisan pagawean anu geus diteundeun di hareupeun maranéhna mangtaun-taun—nya éta pagawean di kota-kota—jeung henteu, atawa ngan saeutik pisan, merhatikeun para sepuh pikeun ménta piwuruk, tapi malah ngumumkeun hal-hal anu dipilih ku maranéhna sorangan pikeun ditepikeun ka rahayat, éta sorangan geus méré kasaksian ngeunaan teu amanna jalma-jalma éta pikeun dipasrahkeun kana pagawean anu sakitu agungna jeung éndahna.”
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Kristus téh henteu maot. Mantenna moal kungsi ngantep pagawean-Na diteruskeun ku cara anu anéh saperti kieu. Cukup tinggalkeun waé éta buku-buku. Lamun aya parobahan anu saéstuna perlu, Allah bakal ngayakeun kasaluyuan dina éta parobahan anu ajeg saluyu, tapi nalika hiji amanat geus dipercayakeun ka manusa kalayan tanggung jawab anu kacida gedéna nu kalibet di jerona, [Allah] nungtut kasatiaan anu bakal digawé ku kanyaah sarta nyucikeun jiwa. Para kokolot Daniells jeung Prescott duanana merlukeun pangbalikan deui. Hiji pagawean anu anéh geus asup, sarta éta henteu saluyu jeung pagawean anu ku Kristus dipigawé ku datang-Na ka dunya urang; jeung sakur anu saéstuna geus tobat bakal ngalakonan padamelan-padamelan Kristus.
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Urang sadaya kudu ngalaksanakeun pagawean anu baris ngamulyakeun Rama. Urang geus nepi ka mangsa krisis—naha kudu saluyu jeung karakter Yesus Kristus dina mangsa persiapan ieu pisan, atawa ulah nyoba [ngalakukeunana]. Sepuh Daniells, [anjeun teu] meunang ngarasa bébas pikeun ngangkat sora anjeun luhur sakumaha nu geus anjeun lakukeun dina kaayaan anu sarupa. Jeung kudu dipikaharti, présidén hiji konferénsi téh lain panguasa. Anjeunna digawé dina patalina jeung jalma-jalma wijaksana anu nyekel kalungguhan minangka présidén-présidén anu geus ditarima ku Allah. Anjeunna teu boga kabébasan pikeun campur kana tulisan-tulisan dina buku-buku citak tina kalam-kalam anu geus ditarima ku Allah. Maranéhna teu meunang deui maréntah iwal lamun maranéhna némbongkeun leuwih saeutik kakawasaan maréntah jeung ngadominasi. Krisis geus datang, sabab Allah bakal dihina.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .
“Na kumaha Pangeran ningali ka kota-kota anu can digarap? Kristus aya di sawarga. Ayeuna pangakuan-Na kudu kieu, ‘Teu aya pamaréntahan karajaan. Jeung ayeuna ieu téh mangsa krisis dunya ieu. Ayeuna Kami téh Kakuatan pikeun nyalametkeun atawa pikeun ngancurkeun. Ayeuna waktuna nalika takdir sakabéh aya dina panangan Kami. Kami geus maparin hirup Kami pikeun nyalametkeun dunya. Jeung “Kami, lamun Kami diangkat ka luhur,” rahmat kasalametan anu bakal Kami pasihkeun bakal ngabuktikeun yén sakabéh anu daék dibentuk nurutkeun kasarupaan ilahi sarta bakal ngahiji jeung Kami, maranéhna bakal digawé sakumaha Kami digawé ku kakawasaan rahmat panebusan Kami.’ Sing saha anu daék, [mugia anjeunna] nyepeng pageuh babarengan jeung dulur-dulurna pikeun ngalakukeun pagawéan anu geus dipaparinkeun ka maranéhna pikeun dipigawé nalika maranéhna aya dina kalungguhan anu ngandung tanggung jawab handapeun pituduh anu dipaparinkeun ku Pangeran, sarta kalayan pangsuhunna ikhtiar néangan sangkan digawé dina kasaluyuan anu lengkep jeung Anjeunna anu kacida nyaahna ka dunya nepi ka maparin hirup-Na jadi kurban anu sampurna pikeun kasalametan dunya. Kami nyarita ka para palayan kami, yén nalika maranéhna ngamimitian pagawéan di kota-kota urang, sing aya kasucian anu tenang ngiringan palayanan Firman. Urang moal bisa méré kesan anu pantes kana pikiran jalma-jalma lamun urang...”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Kuring nyalin tina Buku Harian kuring. Kaleresan sakumaha ayana dina Isa—caritakeun éta, doakeun éta, percanten kana unggal kecapna dina kasaderhanaanna. Naon anu bakal anjeun tampi lamun kasalahan-kasalahan dibawa ka hareupeun jalma-jalma anu geus nyimpang tina iman sarta merhatikeun roh-roh nu nyasabkeun, jalma-jalma anu can lila katukang babarengan jeung urang dina iman? Naha anjeun rék nangtung di pihak Iblis? Pasang perhatian anjeun kana huma-huma anu can digarap. Hiji pagawean saalam dunya aya di hareupeun urang. Kaula dipaparin gambaran-gambaran ngeunaan John Kellogg.
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Hiji tokoh anu pohara matak kataji keur ngawakilan gagasan-gagasan tina alesan-alesan anu licin nu keur dipidangkeun ku anjeunna, nya éta pamadegan-pamadegan anu béda ti bebeneran Alkitab anu sajati. Jeung jalma-jalma anu keur lapar jeung haus kana hiji hal anu anyar téh keur ngamajukeun gagasan-gagasan [anu kacida licinna] nepi ka Elder Prescott aya dina bahaya anu kacida gedéna. Elder Daniells aya dina bahaya anu kacida gedéna [pikeun] jadi kabungkus ku hiji kasasaran, yén lamun pamadegan-pamadegan ieu bisa diucapkeun di mana-mana, éta bakal saolah-olah jadi hiji dunya anyar.
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.
“Leres, éta tangtu bakal kitu, tapi nalika pikiran maranéhna keur kacida kaserepna ku hal éta, ka kuring dipintonkeun yén Sadérék Daniells jeung Sadérék Prescott keur nganyamkeun kana pangalaman maranéhna pamadegan-pamadegan anu katingalina rohaniah [spiritualistik], sarta keur narik umat urang kana pamadegan-pamadegan anu éndah anu bakal nipu, upami mungkin, malah jalma-jalma pilihan pisan. Kuring kudu nulis ku pulpén kuring [kanyataan] yén dulur-dulur ieu bakal ningali cacad dina gagasan-gagasan maranéhna anu nyasabkeun, anu bakal nempatkeun bebeneran kana kaayaan teu pasti; jeung [sanajan kitu] maranéhna [bakal] nangtung ngajeblag saolah-olah [aranjeunna miboga] katerangan rohani anu agung. Ayeuna kuring kudu nyarita ka maranéhna [yén] nalika perkara ieu dipintonkeun ka kuring, nalika Sepuh Daniells ngagedékeun sorana kawas tarompet dina ngabela pamadeganana ngeunaan ‘Daily,’ akibat-akibat saterusna ogé dipintonkeun. Umat urang keur jadi bingung. Kuring ningali hasilna, tuluy dipaparin ka kuring panginget-panginget yén lamun Sepuh Daniells, tanpa maliré kana hasil ahirna, terus kieu kagét ku kesan éta sarta ngantep dirina percaya yén manéhna aya dina ilham Allah, maka kasangkaan jeung mamang bakal disebarkeun di antara jajaran urang di unggal tempat, sarta urang bakal aya dina kaayaan tempat Iblis bakal mawa pesen-pesenana. Kafirna hate jeung mamang anu pageuh bakal disebarkeun kana pikiran manusa, sarta panén-panén jahat anu anéh bakal ngagentos bebeneran.” Manuscript Releases, jilid 20, 17–22.
The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.
Sajarah generasi kadua nandakeun aya paningkatan dina pemberontakan. Spiritisme anu dilambangkeun ku kamar-kamar gambaran dina kitab Yehezkiel ngagambarkeun yén “Sadérék Daniells jeung Sadérék Prescott keur nyulam kana pangalaman maranéhna rupa-rupa pamadegan anu katingalina spiritualistis sarta narik umat urang kana pamadegan-pamadegan anu éndah anu bakal nipu, lamun mungkin, malah anu kapilih pisan.” Spiritisme anu pakait jeung pamadegan palsu ngeunaan “the daily,” nyaéta lambang tina naon anu, lamun mungkin, bakal nipu malah anu kapilih pisan. Anjeunna ngahijikeun spiritisme pantéisme anu keur dipromosikeun ku Kellogg jeung dorongan Prescott jeung Daniells pikeun netepkeun “the daily” minangka palayanan Kristus di Bait Suci.
She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.
Manehna ngabéjaan ka maranéhna supaya henteu ngaganggu éta buku-buku, ku éta anjeunna keur nyanghareupan dorongan ti Prescott jeung Daniells pikeun nulis ulang buku karya Uriah Smith, Daniel and the Revelation, sangkan ngaleungitkeun pangajaranana anu ngawanohkeun “the daily,” sakumaha ogé ku Miller diwanohkeun. Para révisionis sajarah Laodikea, anu ku Yesaya diidéntifikasi minangka “the learned”, geus ngalaksanakeun hiji pagawéan anu luar biasa ka anu teu diajar di Adventisme, sabab maranéhna geus nyasabkeun kasaksian sajarah pikeun nungtun jalma-jalma anu ceulina gatel jeung kabiasaan ulikanana deet supaya nganggap yén jejer “the daily,” téh henteu penting, sarta yén Miller salah dina éta jejer. Éta pagawéan révisi téh mangrupa bagian tina runtah anu ku Miller dipidangkeun ka anjeunna anu kudu disapukeun ku lalaki nu nyekel sikat kokotor, dina mangsa nalika manifestasi kakawasaan Allah dina Midangnight Cry diulang deui.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
Urang baris neraskeun paniténan urang ngeunaan generasi kadua Adventisme Laodikea dina artikel salajengna.
“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.
Pesen “Maju ka hareup” téh masih kénéh kudu kadéngé tur dipihormat. Rupa-rupa kaayaan anu lumangsung di dunya urang nungtut pagawéan anu sanggup nyanghareupan kamekaran-kamekaran husus ieu. Gusti merlukeun jalma-jalma anu seukeut sarta écés paningal rohanina, jalma-jalma anu digarap ku Roh Suci, anu tangtu narima manna anu seger ti sawarga. Ka pikiran jalma-jalma sapertos kitu, Firman Allah mancarkeun cahaya, ngungkabkeun ka maranéhna leuwih ti saméméhna jalan anu aman. Roh Suci ngalakukeun pagawéanana kana pikiran jeung haté. Waktuna geus sumping nalika, ngaliwatan utusan-utusan Allah, gulungan éta keur dibentangkeun ka dunya. Para pangajar di sakola-sakola urang ulah sakali-kali dibeungkeut ku parentah yén maranéhna ngan ukur meunang ngajar naon anu geus diajarkeun nepi ka ayeuna. Sing jauhkeun watesan-watesan ieu. Aya Allah anu masihan pesen anu kudu diucapkeun ku umat-Na. Ulah aya saurang pendeta ogé ngarasa kabandungan atawa diukur ku ukuran manusa. Injil kudu ditetepkeun luyu jeung pesen-pesen anu dikirim ku Allah. Anu dipaparinkeun ku Allah ka palayan-palayaNa pikeun diucapkeun ayeuna, bisa jadi dua puluh taun ka tukang tacan mangrupa bebeneran kiwari, tapi éta téh pesen Allah pikeun jaman ieu.” The 1888 Materials, 133.