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# The Book of Daniel - Number Eighty

Knjiga proroka Daniela – broj osamdeset

The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Svršetak i početak viđenja: posljednje otvoreno viđenje Ellen White 1884. godine i njegovo značenje

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Jeff Pippenger

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February 13, 2024

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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.

Godine 1884. Ellen White imala je svoje posljednje otvoreno viđenje. Dano joj je u Portlandu, Oregon. Njezino prvo otvoreno viđenje dano joj je 1844. godine, u Portlandu, Maine. Isus uvijek kraj neke stvari prikazuje početkom te iste stvari.

> “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.

> „Nedugo nakon svršetka vremena, 1844. godine, dano mi je moje prvo viđenje. Posjećivala sam gospođu Haines u Portlandu, dragu sestru u Kristu, čije je srce bilo sjedinjeno s mojim; nas pet, sve žene, klečale smo tiho pred obiteljskim oltarom. Dok smo se molile, sila Božja sišla je na mene kao što je nikada prije nisam osjetila.

> “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.

> Činilo mi se da sam okružena svjetlošću i da se uzdižem sve više i više od zemlje. Okrenula sam se da potražim adventni narod u svijetu, ali ga nisam mogla naći, kad mi glas reče: „Pogledaj ponovno, i pogledaj malo više.“ Na to sam podigla oči i ugledala prav i uzak put, uzdignut visoko iznad svijeta. Tim su putem adventni vjernici putovali prema gradu koji se nalazio na drugom kraju puta. Iza njih, na početku puta, bilo je postavljeno sjajno svjetlo, za koje mi anđeo reče da je „ponoćni poklik“. [Vidi Matej 25,6.] To je svjetlo obasjavalo sav put i davalo svjetlost njihovim nogama, da ne bi posrnuli.

> “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.

> „Ako su držali oči uprte u Isusa, koji je bio upravo pred njima i vodio ih prema gradu, bili su sigurni. No uskoro su se neki umorili te rekli da je grad vrlo daleko i da su očekivali da će već prije ući u nj. Tada bi ih Isus ohrabrio podižući svoju slavnu desnicu, a iz njegove je ruke dolazila svjetlost koja se valovito širila nad adventnim zborom, i oni su klicali: ‘Aleluja!’ Drugi su nepromišljeno nijekali svjetlost iza sebe i govorili da nije Bog bio taj koji ih je doveo tako daleko. Svjetlost iza njih ugasila se, ostavljajući njihove noge u potpunoj tami, i oni su posrnuli, izgubili iz vida cilj i Isusa te pali sa staze dolje u mračni i opaki svijet pod njima.” 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.

U biografiji Ellen White u šest svezaka, koju je napisao njezin unuk Arthur L. White, on bilježi izjavu koju je John Loughborough dao na zasjedanju Generalne konferencije 1893. godine.

> “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 je, držeći izlaganje na zasjedanju Generalne konferencije devet godina poslije, izjavio: „Vidio sam sestru White u viđenju oko pedeset puta. Prvi put bilo je prije otprilike četrdeset godina.... Njezino posljednje otvoreno viđenje bilo je 1884. godine, na taborištu u Portlandu, Oregon.” Ellen White Biography, svezak 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.

Nakon 1884. još je trebala imati snove i viđenja, ali su viđenja koja su se događala u javnosti završila točno četrdeset godina nakon što su započela, a i početna i završna otvorena viđenja dogodila su se u gradovima koji su se zvali Portland. Prvi je grad bio na istočnoj obali Sjedinjenih Država, a posljednji grad bio je na zapadnoj obali. Neki bi možda htjeli tvrditi da ta činjenica ne znači ništa više od ljudske slučajnosti, a drugi bi mogli ustvrditi da je svrha otvorenih viđenja bila ispunjena, pa ih je Gospodin nakon četrdeset godina okončao.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Stvarni je razlog sve veća neposlušnost i pobuna protiv dara proroštva koji je bio dan milleritskom pokretu.

> “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.

> „Nakon što sam došla u Oakland, pritiskala me je spoznaja o stanju stvari u Battle Creeku, a ja sam bila slaba, nemoćna da vam pomognem. Znala sam da djeluje kvasac nevjere. Oni koji su zanemarivali jasne naloge Božje riječi zanemarivali su i svjedočanstva koja su ih poticala da paze na tu riječ. Dok sam prošle zime boravila u Healdsburgu, mnogo sam se molila te bila opterećena tjeskobom i žalošću. Ali Gospodin je jednom prigodom, dok sam bila u molitvi, razgrnuo tamu, i velika je svjetlost ispunila prostoriju. Anđeo Božji bio je kraj mene, i činilo mi se da sam u Battle Creeku. Bila sam na vašim vijećanjima; čula sam izgovorene riječi, vidjela sam i čula stvari za koje, kad bi Bog htio, želim da bi zauvijek mogle biti izbrisane iz mojega sjećanja. Moja je duša bila tako ranjena da nisam znala što da činim ni što da kažem. Neke stvari ne mogu spomenuti. Bilo mi je naloženo da nikome ne obznanim ovo, jer se mnogo toga još trebalo razviti.

> “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.

> „Rečeno mi je da prikupim svjetlo koje mi je bilo dano i pustim da njegove zrake zasjaju pred Božjim narodom. To sam činila u člancima u novinama. Ustajala sam gotovo svakoga jutra u tri sata tijekom više mjeseci i skupljala različite stavke napisane nakon što su mi dana posljednja dva svjedočanstva u Battle Creeku. Napisala sam te stvari i požurila da vam ih pošaljem; ali zanemarila sam primjereno skrbiti o sebi, a posljedica je bila da sam klonula pod teretom; nisu svi moji spisi bili dovršeni kako bi stigli do vas na Generalnu konferenciju.

> “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.

> „Opet, dok sam bila u molitvi, Gospodin se objavio. Još jednom bila sam u Battle Creeku. Bila sam u mnogim kućama i slušala vaše riječi oko vaših stolova. Pojedinosti sada nemam slobode iznositi. Nadam se da nikada neću biti pozvana da ih spominjem. Imala sam također nekoliko vrlo upečatljivih snova.

> “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.

> „Koji ćete glas priznati kao Božji glas? Kakvu moć Gospodin zadržava u pričuvi da ispravi vaše zablude i pokaže vam vaš put onakvim kakav jest? Kakvu moć da djeluje u crkvi? Ako odbijete vjerovati dok ne bude uklonjena svaka sjena neizvjesnosti i svaka mogućnost sumnje, nikada nećete vjerovati. Sumnja koja zahtijeva savršeno znanje nikada se neće predati vjeri. Vjera počiva na dokazima, a ne na demonstraciji. Gospodin od nas zahtijeva da poslušamo glas dužnosti, kada su svuda oko nas drugi glasovi koji nas potiču da slijedimo suprotan put. Od nas se traži ozbiljna pozornost da bismo razlučili glas koji govori od Boga. Moramo se oduprijeti sklonosti i nadvladati je, te poslušati glas savjesti bez pregovaranja ili kompromisa, da njezini poticaji ne bi utihnuli, a volja i nagon zavladali. Riječ Gospodnja dolazi svima nama koji se nismo oduprli Njegovu Duhu odlukom da nećemo čuti i poslušati. Taj se glas čuje u upozorenjima, u savjetima, u ukorima. To je Gospodnja poruka svjetla Njegovu narodu. Ako čekamo glasnije pozive ili bolje prilike, svjetlo može biti povučeno, a mi ostavljeni u tami.“ Testimonies, sv. 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.”

Sestra White utvrdila je da će, ako se nastavi pobuna protiv njezine službe kao proročice, „svjetlo biti povučeno, i“ laodicejski adventizam bit će „ostavljen u tami“. Godine 1915. svjetlo je bilo povučeno. Bog je bio i jest potpuno kadar podići proroka ili proročicu kad god to odluči učiniti. Podigao je Elizeja da slijedi Iliju, ali nakon 1915. nije bio podignut nijedan živi prorok, jer je Gospod „povukao svjetlo“.

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.

Kad je riječ o snovima i viđenjima sestre White, postojala su tri razdoblja. Prvo razdoblje od četrdeset godina, u kojem su se viđenja događala javno, u svrhe povezane s uspostavljanjem toga dara u umovima onih koji su bili nazočni kada su se viđenja zbivala. Zatim su od 1884. pa sve do njezine smrti 1915. bila davana viđenja i snovi koji su i dalje bili za izgradnju Božjega naroda, ali su bili davani privatno. Treće razdoblje započelo je 1915. godine i pružilo dokaz da je laodicejski adventizam bio u tami otpada.

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.

Drevni Izrael predočava suvremeni Izrael, a u razdoblju potpune pobune, koje su predstavljali Eli i njegova dva sina, Hofni i Pinhas, „nije bilo otvorena viđenja“. Razlog je bio njihova teška neposlušnost i pobuna. Bog se ne mijenja.

> “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.

> „Još jedno upozorenje trebalo je biti dano domu Elijevu. Bog nije mogao komunicirati s velikim svećenikom i njegovim sinovima; njihovi su grijesi, poput gusta oblaka, isključili prisutnost Njegova Svetoga Duha. Ali usred zla dijete Samuel ostalo je vjerno Nebu, a poruka osude domu Elijevu bila je Samuelov nalog kao proroka Svevišnjega.

> “‘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.

> „Riječ Jahvina bila je rijetka u ono vrijeme; nije bilo otvorena viđenja. I dogodi se u ono vrijeme, kad je Eli ležao na svome mjestu, a oči mu počeše slabjeti te više nije mogao vidjeti; i prije nego što se ugasio svjetiljka Božja u hramu Jahvinu, gdje bijaše Kovčeg Božji, a Samuel bijaše legao da spava, Jahve pozva Samuela.” Misleći da je glas Elijev, dijete požuri k postelji svećenikovoj govoreći: „Evo me, jer si me zvao.” Odgovor bijaše: „Nisam te zvao, sinko moj; idi opet leći.” Tri puta Samuel bijaše pozvan, i triput odgovori na isti način. Tada se Eli uvjeri da je tajanstveni poziv glas Božji. Gospodin je zaobišao svoga izabranog slugu, čovjeka sijedih vlasi, da bi govorio s djetetom. To je samo po sebi bio gorak, ali zaslužen ukor Eliju i domu njegovu.” Patrijarsi i proroci, 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.

U otpadništvu Elijeva doma nije bilo otvorene vizije, jer je Riječ Gospodnja u one dane bila „rijetka”. Hebrejska riječ prevedena kao „rijetka” znači „neuobičajena”. Od 1844. do 1884. postojale su „otvorene vizije”, dane laodicejskom adventizmu. To je najprije bilo uspostavljeno u povijesti filadelfijskog mileritskog pokreta, a 1856. počelo se prepoznavati da je filadelfijski pokret prešao u laodicejski pokret, ali su se otvorene vizije nastavile, jer je Bog dugotrpljiv i milosrdan.

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.

Zatim je 1863. započela pobuna protiv temeljnih istina, ali su se „otvorena viđenja” nastavila sve do 1884. Potom je nastupila promjena. U osmom poglavlju Ezekiela četiri su gadosti prikazane kao da se po svojoj naravi sve više pojačavaju. Godina 1884. predstavlja gotovo završetak prvoga naraštaja i početak drugoga naraštaja. Adventna povijest bilježi da su se 1881., a zatim ponovno 1882., dogodila dva značajna porasta pobune.

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.

Godine 1881. predsjednik Generalne konferencije (George Butler) napisao je i objavio niz članaka u Review and Herald, u kojima je tvrdio da su neki dijelovi Biblije nadahnutiji od drugih dijelova, a do završetka svojih članaka zapravo je identificirao neke dijelove Biblije koji nisu bili nadahnuti. Nakon toga, 1882. godine, Uriah Smith, vođa izdavačkoga rada, a u to vrijeme i vođa obrazovnoga rada, počeo je naučavati da su riječi sestre White bile nadahnute kada su joj bile pokazane buduće objave ili sveta povijest iz prošlosti, ali je tvrdio da je, kada je ukazivala na osobne nedostatke članova crkve, to bilo jednostavno njezino ljudsko mišljenje.

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.

Godine 1881. Sotona je, posredstvom predsjednika crkve, poveo otvoren napad protiv autoriteta Biblije kralja Jakova, a zatim je sljedeće godine vođa obrazovnoga i izdavačkoga rada poveo sličan napad na autoritet Duha Proroštva. Od 1884. svjedočanstvo glasi da u tim danima nije bilo otvorenoga viđenja. Od 1863. do 1881. pobuna je eskalirala tako da je obuhvatila Bibliju i Duh Proroštva te više nije jednostavno predstavljala odbacivanje temelja.

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.

Četiri gadosti koje su prikazane u osmom poglavlju Ezekiela počinju drevni ljudi, što predstavlja vodstvo Jeruzalema, koje je 1863. započelo kao zakoniti crkveni entitet u obliku laodikejskog adventizma. U tom je trenutku u časopisu Review and Herald bio objavljen članak koji neki povjesničari pripisuju autorstvu Jamesa Whitea, premda dokumentacija o tom članku zapravo više upućuje na Urijaha Smitha kao stvarnog autora. Bilo kako bilo, prokletstvo protiv ponovne izgradnje Jerihona jasno se ispunilo na Jamesu Whiteu, a Urijah Smith bio je osoba koja je načinila krivotvorenu kartu iz 1863. godine. Do 1881. predsjednik Generalne konferencije objavljivao je u časopisu Review and Herald članke koji su osporavali punu vlast Biblije, a zatim je sljedeće godine Urijah Smith započeo napad na autoritet Duha Proroštva.

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.

Starci koji su trebali biti čuvari predvodili su otvoreni napad koji je započeo napadom na temeljne istine prikazane u Millerovu snu i ilustrirane na dvjema Habakukovim pločama. Odatle su počeli napadati dva svjedoka, Bibliju i Duh proroštva. U istom razdoblju (ranih 1880-ih), vođa zdravstvenoga rada, John H. Kellogg, počeo je uvoditi spiritizam panteizma u vodstvo crkve. Godine 1881. James White položen je na počinak, a sestra White nalazila se usred sve jače pobune vodstva obrazovne, zdravstvene i političke strukture crkve.

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:

Poruka koja je pristigla 1856. godine, a koja je bila pojačano svjetlo o „sedam vremena”, kao i poruka Laodiceji, bila je odbačena, te je Gospodin namjeravao ponoviti upravo tu poruku na Generalnoj konferenciji u Minneapolisu 1888. godine, kroz poruku koju su iznijeli starješine Jones i Waggoner. Njihova poruka nije bila nova poruka, i kada se Sestra White obratila onima koji su se opirali njihovoj poruci, utvrdila je da su pobunjenici vjerovali kako njihovo suprotstavljanje poruci Jonesa i Waggonera predstavlja njihovu odgovornost da brane stare međaše, koji su ujedno i stari temelji. Njihova je pobuna otkrila da do 1888. godine više nisu razumjeli što su temelji, naime da temeljne istine predstavljaju Kristovu pravednost. U kontekstu međaša i pravila Williama Millera izjavila je:

> “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.

> “Trebali bismo sami znati što sačinjava kršćanstvo, što je istina, što je vjera koju smo primili, koja su biblijska pravila — pravila dana nam od najviše vlasti. Mnogi vjeruju bez razloga na kojem bi utemeljili svoju vjeru, bez dostatnih dokaza o istinitosti same stvari. Ako se iznese neka zamisao koja je u skladu s njihovim vlastitim unaprijed stvorenim mišljenjima, oni su posve spremni prihvatiti je. Ne rasuđuju od uzroka prema posljedici, njihova vjera nema pravi temelj, a u vrijeme kušnje ustanovit će da su gradili na pijesku.”

> “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.

> „Onaj tko počiva zadovoljan svojim sadašnjim nesavršenim poznavanjem Svetoga pisma, misleći da je to dovoljno za njegovo spasenje, počiva u kobnoj obmani. Mnogi nisu potpuno opremljeni biblijskim dokazima kako bi mogli razaznati zabludu i osuditi svu predaju i praznovjerje koje je podmetnuto kao istina. Sotona je unio vlastite zamisli u bogoštovlje Boga kako bi iskvario jednostavnost Kristova evanđelja. Velik broj onih koji tvrde da vjeruju sadašnju istinu ne zna što sačinjava vjeru koja je jednom predana svetima — Krist u vama, nada slave. Misle da brane stare međaše, ali su mlaki i ravnodušni. Ne znaju što znači utkati u svoje iskustvo i posjedovati pravu vrlinu ljubavi i vjere. Nisu pomni proučavatelji Biblije, nego su lijeni i nepažljivi. Kad nastanu razlike u mišljenju o odlomcima Svetoga pisma, oni koji nisu proučavali s ciljem i nisu odlučni u onome što vjeruju otpadaju od istine. Trebamo svima utisnuti nužnost marljiva istraživanja božanske istine, da bi znali da znaju što je istina. Neki polažu pravo na veliko znanje i osjećaju se zadovoljni svojim stanjem, premda nemaju više revnosti za djelo, ni gorljivije ljubavi prema Bogu i prema dušama za koje je Krist umro, nego da Boga nikada nisu ni upoznali. Oni ne čitaju Bibliju [kako bi] prisvojili srž i obilje njezinih bogatstava svojim vlastitim dušama. Ne osjećaju da je to glas Božji koji im govori. Ali, ako bismo razumjeli put spasenja, ako bismo vidjeli zrake Sunca pravde, moramo proučavati Sveto pismo s ciljem, jer obećanja i proročanstva Biblije izlijevaju jasne zrake slave na božanski plan otkupljenja, koje uzvišene istine nisu jasno shvaćene.” 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.

Ova je izjava preuzeta iz njezina svjedočanstva iz razdoblja 1888. godine, i ona utvrđuje da buntovnici grade temelj na pijesku, premda to ne znaju. Ona izjavljuje: „Velik broj onih koji tvrde da vjeruju sadašnju istinu ne zna što sačinjava vjeru koja je jednom predana svetima — Krist u vama, nada slave. Oni misle da brane stare međaše, ali su mlaki i ravnodušni.” Ona ih prepoznaje kao one koji su još uvijek u laodicejskom stanju, jer su „mlaki”. I ona poistovjećuje „vjeru koja je jednom predana svetima — Krist u vama, nada slave.” Krist je Stijena vjekova, i kao Stijena vjekova On predstavlja dragulje iz Millerova sna.

> “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.

> „Upozorenje je dano: ne smije se dopustiti da uđe bilo što što bi poremetilo temelj vjere na kojemu gradimo još otkako je poruka došla 1842., 1843. i 1844. godine. Ja sam bila u toj poruci, i od tada stojim pred svijetom, vjerna svjetlu koje nam je Bog dao. Ne namjeravamo maknuti svoja stopala s platforme na koju su bila postavljena dok smo iz dana u dan tražili Gospodina usrdnom molitvom, tražeći svjetlo. Mislite li da bih se mogla odreći svjetla koje mi je Bog dao? Ono treba biti kao Stijena vjekova. Ono me vodi otkako mi je dano.” Review and Herald, 14. travnja 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.

Ona prepoznaje važnu stvarnost pobunjenika, koji su bili Ezekielovi stari ljudi, kada izjavljuje: „Oni ne rasuđuju od uzroka prema posljedici.” Zli ne mogu ili ne žele rasuđivati od uzroka prema posljedici. Posljedica zasjedanja Generalne konferencije 1888. bila je tako pobunjenička da je sestra White odlučila otići, ali joj je njezin anđeoski vodič naložio da mora ostati i zabilježiti usporednu povijest pobune Koreja, Datana i Abirama. Pobuna starih ljudi bila je posljedica, a uzrok je bilo odbacivanje laodicejske poruke koja je došla s povećanom svjetlošću o „sedam vremena” 1856. godine, a zatim se pojačalo do pobune protiv temelja 1863. godine, što je potom dovelo do napada najprije na Bibliju, a zatim na Duh proroštva, zajedno s uvođenjem Kelloggova spiritualizma.

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.

Naravno, drevni povjesničari ljudi kroz povijest zatrpavali su istine povezane s pobunom smećem, predajama, običajima i bajkovitim izmišljotinama, jer oni koji sudjeluju u toj vrsti pobune uvijek nastoje sakriti dokaze.

> 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.

> Jao onima koji duboko nastoje sakriti svoj naum od Gospodina, i čija su djela u tami, te govore: Tko nas vidi? i tko nas poznaje? Izaija 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).

Ljudi kojima se Izaija obraća u ovom retku jesu oni koje on prepoznaje kao „podrugljivce koji vladaju ovim narodom u Jeruzalemu“, i isti su oni drevni ljudi koji su trebali biti čuvari naroda u osmom poglavlju Ezekiela. U Ezekielovu svjedočanstvu, kod druge gnusobe, koja označava drugi naraštaj adventizma, oni odgovaraju na pitanja koja postavljaju Izaijini podrugljivci: „jer govore: Gospod nas ne vidi; Gospod je ostavio zemlju“ (Ezekiel 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.

Izriče se „Jao” nad onim povijesnim revizionistima koji nastoje prikriti istinu o pobuni koja je dovela do 1888. godine i koja se u njoj dogodila.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

> “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.

> „Moram vam govoriti u vezi sa sastancima u Minneapolisu. U jednom sam trenutku odlučila napustiti sastanak jer sam vidjela i osjetila snažan duh protivljenja koji je prevladavao. Ni na trenutak nisam mogla priznati duh koji je djelovao upravljačkom silom na brata Morrisona i brata Nicolu. Ni za trenutak ne mogu dovoditi u pitanje kakvoga ste duha bili. Zacijelo to nije bio Duh Božji, i da ne biste nastavili u toj obmani, sada vam pišem.

> “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.’

> „Noću nakon što sam odlučila da više ne ostanem u Minneapolisu, u snu ili noćnoj viziji — ne mogu sa sigurnošću reći koje od toga — osoba visoka i dostojanstvena izgleda donijela mi je poruku i otkrila mi da je Božja volja da ostanem na svojem mjestu dužnosti te da će mi sam Bog biti pomoćnik i podupirati me da govorim riječi koje mi On bude davao. Rekao je: ‘Za ovo djelo Gospodin te je podigao. Njegove vječne mišice pod tobom su. S ovoga će se skupa donositi odluke za život ili za smrt; ne da bi itko morao propasti, nego će duhovna oholost i samopouzdanje zatvoriti vrata tako da Isus i sila Njegova Svetoga Duha neće biti primljeni. Oni će imati još jednu priliku da budu oslobođeni zablude, da se pokaju, priznaju svoje grijehe i dođu Kristu te se obrate kako bi ih On iscijelio.’”

> “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.’

> „Rekao je: ‘Slijedi me.’ Pošao sam za svojim vodičem, i on me odveo do različitih kuća u kojima su braća imala svoje domove, te je rekao: ‘Poslušaj riječi koje se ovdje govore, jer su zapisane u knjizi spomena, i te će riječi imati osuđujuću silu nad svima koji sudjeluju u ovom djelu, a koje nije po duhu mudrosti odozgo, nego po duhu koji ne silazi odozgo, nego je odozdo.’“

> “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.

> „Slušala sam riječi izrečene koje bi trebale postidjeti svakoga od onih koji su ih izrekli. Sarkastične primjedbe prenošene su od jednoga do drugoga, izvrgavajući ruglu svoju braću A. T. Jonesa, E. J. Waggonera i Willieja C. Whitea, kao i mene samu. O mojem položaju i mojem radu slobodno su raspravljali oni koji su trebali biti zaokupljeni djelom ponizivanja svojih duša pred Bogom i dovođenja vlastitih srca u red. Kao da je postojala neka opčinjenost u razmišljanju o umišljenim nepravdama i o izrazima mašte svoje braće i o njihovu radu, koji nisu imali nikakva temelja u istini, te u sumnjanju, govorenju i pisanju gorkih stvari kao posljedici skepticizma, propitivanja i nevjere.“

> “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.

> „Moj je vodič rekao: ‘Ovo je u knjigama zapisano protiv Isusa Krista. Ovaj se duh ne može uskladiti s Duhom Kristovim, Duhom istine. Oni su opijeni duhom protivljenja i ne znaju ništa više od pijanca koji duh upravlja njihovim riječima ili njihovim postupcima. Ovaj je grijeh na osobit način uvreda Bogu. Ovaj duh nema nimalo više sličnosti s Duhom istine i pravednosti nego duh koji je poticao Židove da sklope savez kako bi sumnjali, kritizirali i uhodili Krista, Otkupitelja svijeta.‘”

> “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.

> „Moj mi je vodič rekao da je postojao svjedok bezbožnog govora o Kristu, govora svjetine koji je očitovao duh što je poticao te riječi. Kad su ušli u svoje sobe, zli su anđeli ušli s njima, jer su zatvorili vrata Duhu Kristovu i nisu htjeli slušati Njegov glas. Nije bilo poniznosti duše pred Bogom. Glas molitve rijetko se čuo, ali kritiziranje i pretjerane izjave i pretpostavke i nagađanja i zavist i ljubomora i zlo sumnjičenje i lažno optuživanje bili su u opticaju. Da su im oči bile otvorene, vidjeli bi ono što bi ih uznemirilo, likovanje zlih anđela. A vidjeli bi također i Stražara koji je čuo svaku riječ i zabilježio te riječi u knjigama neba.“

> “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.

> „Tada mi je bilo priopćeno da bi u ovo vrijeme bilo beskorisno donositi ikakvu odluku o stajalištima glede doktrinarnih točaka, o tome što je istina, ili očekivati ikakav duh poštenog istraživanja, jer je bila sklopljena zavjera da se ne dopusti nikakva promjena u shvaćanjima ni o jednoj točki ili stajalištu koje su prihvatili, ništa više nego što su to dopuštali Židovi. Moj mi je Vodič mnogo toga rekao, a ja nemam slobodu to napisati. Našla sam se kako sjedim uspravno u postelji u duhu žalosti i tjeskobe, a isto tako i u duhu čvrste odluke da ostanem na svojem mjestu dužnosti do završetka sastanka te zatim čekam upute Duha Božjega koji će mi reći kako da postupim i kojim putem da pođem.” The 1888 Materials, 277, 278.

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