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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

Joels Bog og den laodikeiske syvendedags adventistkirke - Nummer tredive

Number Thirty

Nummer tredive

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

De messianske opfyldelser i Matthæusevangeliet omfatter endetidens vejmærke, vejmærket for budskabets formalisering, to vidner om vejmærket 11. september, hvoraf det ene er et vidne om det interne budskab til Laodikea og det andet det eksterne budskab om islams terrorisme. Det er passende, at vejmærket 11. september er repræsenteret ved to af de tolv messianske opfyldelser i Matthæus, for 11. september indbefatter den anden engels budskab, hvor der altid er en fordobling. Døden den 18. juli 2020 var det femte vejmærke, vi betragtede, og dernæst var røsten i ørkenen i juli 2023 det sjette, og opstandelsen i 2024 var nummer syv. Den ottende messianske opfyldelse er Midnatsråbet.

## The Eighth Messianic Waymark is the Midnight Cry

Det ottende messianske vejmærke er midnatsråbet

> All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

> Alt dette skete, for at det skulle opfyldes, som er talt ved profeten, der siger: Sig til Zions datter: Se, din Konge kommer til dig, sagtmodig og ridende på et æsel og på et føl, et trækdyrs unge. Matthæus 21:4, 5.

## Prediction

Forudsigelse

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Fryd dig storligen, du Zions datter; råb højt, du Jerusalems datter: se, din Konge kommer til dig; retfærdig er han og har frelse, sagtmodig og ridende på et æsel, på en æselfole. Zakarias 9,9.

> “Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

> Fem hundrede år tidligere havde Herren ved profeten Zakarias erklæret: »Fryd dig storligen, Zions datter; råb med glæde, Jerusalems datter. Se, din konge kommer til dig. Han er retfærdig og har frelse; sagtmodig og ridende på et æsel, på et æselføl, en æselindes føl.« [Zakarias 9:9.] Havde disciplene indset, at Kristus gik dom og død i møde, kunne de ikke have opfyldt denne profeti.

> “In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

> „På samme måde opfyldte Miller og hans medarbejdere profetien og frembar et budskab, som inspirationen havde forudsagt skulle gives til verden, men som de ikke ville have kunnet give, hvis de fuldt ud havde forstået de profetier, der pegede på deres skuffelse og fremstillede et andet budskab, som skulle prædikes for alle folkeslag, før Herren skulle komme. Den første og den anden engels budskab blev givet på det rette tidspunkt og fuldbyrdede det værk, som Gud havde til hensigt at fuldbyrde ved dem.“ The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Misforståelsen af Guds profetiske Ord var forbundet med beretningen om Kristi triumferende indtog og også med den parallelle historie om forkyndelsen af midnatsråbets budskab i 1844. De hundrede og fireogfyrre tusinde må forstå „profetierne, der peger på deres skuffelse.“ Johannes får i Åbenbaringen 10 på forhånd at vide, at den lille bogs budskab, som ville være sødt i hans mund, ville blive bittert.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> „Vi har intet at frygte for fremtiden, undtagen hvis vi glemmer den vej, Herren har ledt os ad, og hans undervisning i vor tidligere historie.“ Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

„Herrens ledelse“ i fortiden er blandt andre forsynets handlinger fremstillet som hans hånd, der dækkede over en fejl i tallene, for det var ikke bedst for milleritterne på forhånd at forstå deres skuffelse, lige så lidt som det var bedst for disciplene at forstå alle bestanddelene af deres skuffelse ved korset. Men historien om forkyndelsen af Midnatsråbet er identificeret som selve det lys, der leder til himlen, og dette bemærkes i Ellen Whites allerførste syn. De hundrede og fireogfyrre tusind må forstå disciplenes og milleritternes skuffelser. At afvise det lys er at falde af stien.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> „De havde et klart lys rejst bag sig ved begyndelsen af stien, og en engel fortalte mig, at dette var »midnatsråbet«. Dette lys skinnede langs hele stien og gav lys for deres fødder, for at de ikke skulle snuble.״

> “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.

> „Hvis de holdt deres blik fæstet på Jesus, som var lige foran dem og førte dem til byen, var de trygge. Men snart blev nogle trætte og sagde, at byen var langt borte, og at de havde ventet at være gået ind i den tidligere. Da opmuntrede Jesus dem ved at løfte sin herlige højre arm, og fra hans arm udgik et lys, som bølgede hen over adventskaren, og de råbte: ‘Halleluja!’ Andre fornægtede letsindigt lyset bag dem og sagde, at det ikke var Gud, som havde ført dem så langt ud. Lyset bag dem slukkedes, så deres fødder var i fuldstændigt mørke, og de snublede og mistede målet og Jesus af syne og faldt af stien ned i den mørke og ugudelige verden nedenfor.“ Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Det ottende vejmærke er Midnatsråbet, som forbilledliggøres ved Kristi triumferende indtog i Jerusalem.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> »Midnatsråbet blev ikke så meget båret frem ved argumentation, skønt Skriftens bevis var klart og afgørende. Der fulgte med det en tilskyndende kraft, som bevægede sjælen. Der var ingen tvivl, ingen spørgsmål. Ved den anledning, da Kristus drog triumferende ind i Jerusalem, strømmede folket, som var forsamlet fra alle dele af landet for at holde festen, til Oliebjerget, og idet de sluttede sig til skaren, som ledsagede Jesus, blev de grebet af stundens inspiration og bidrog til at forstærke råbet: »Velsignet være han, som kommer i Herrens navn!« [Matthew 21:9.] På samme måde følte de vantro, som strømmede til adventistmøderne — nogle af nysgerrighed, andre blot for at spotte — den overbevisende kraft, der ledsagede budskabet: »Se, Brudgommen kommer!«« Spirit of Prophecy, bind 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

At være en klog jomfru i de sidste dage ville af profetisk nødvendighed kræve, at disse kloge jomfruer oplever en skuffelse, som igen indleder lignelsens tøvetid. Uden erfaringen med tøvetiden er man hverken en klog eller en dåreagtig jomfru.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Lignelsen om de ti jomfruer i Matthæus 25 illustrerer også adventfolkets erfaring. Den store strid, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Under alle omstændigheder må de kloge jomfruer i de sidste dage erfare en skuffelse, der svarer til den 19. april 1844, for lignelsens erfaring er de hundrede og fireogfyrre tusindes erfaring, som Johannes i Åbenbaringen identificerer som jomfruer.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Disse er dem, som ikke har besmittet sig med kvinder; thi de er jomfruer. Disse er dem, som følger Lammet, hvorhen det går. Disse blev genløst fra menneskene som en førstegrøde for Gud og for Lammet. Åbenbaringen 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Hvor mange af Kristi lignelser er direkte og specifikt angivet som værende opfyldt til punkt og prikke? Enhver lignelse vil blive opfyldt til punkt og prikke, men lignelsen om de ti jomfruer fremstilles specifikt som værende blevet opfyldt i fortiden og i fremtiden „til punkt og prikke“. Den sammenlignes med den tredje engel, som skal forblive den nærværende sandhed fra 1844 og fremad, indtil Mikael står frem, og menneskets prøvetid afsluttes.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> „Jeg bliver ofte henvist til lignelsen om de ti jomfruer, hvoraf fem var kloge, og fem tåbelige. Denne lignelse er blevet og vil blive opfyldt til punkt og prikke, for den har en særlig anvendelse på denne tid og er, ligesom den tredje engels budskab, blevet opfyldt og vil fortsat være nærværende sandhed indtil tidens afslutning.“ Review and Herald, 19. august 1890.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Indtil tidens afslutning er lignelsen om de ti jomfruer nærværende sandhed, og Midnatsråbet vil igen blive opfyldt til punkt og prikke.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> „Der er en verden, som ligger i ondskab, i bedrag og vildfarelse, i selve dødens skygge,—sovende, sovende. Hvem føler sjælekval for at vække dem? Hvilken røst kan nå dem? Mit sind blev ført frem til fremtiden, når signalet vil blive givet. ‘Se, Brudgommen kommer; gå ham i møde.’ Men nogle vil have tøvet med at skaffe sig olien til at fylde deres lamper op, og for sent vil de finde, at karakteren, som olien fremstiller, ikke kan overføres.“ Review and Herald, 11. februar 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Midnatsråbet er det næste waymark på horisonten i de hundrede og fireogfyrre tusinds bevægelse. Dette waymark ledsages af den forfølgelse, der begynder mod de trofaste forud for søndagsloven. Denne forfølgelse er ydre og indre, og den indre forfølgelse omfatter to særskilte symboler. Det ene af disse symboler er Judas, det andet Sanhedrinet.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Det niende messianske vejmærke er forræderiet for 30 sølvstykker

> Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

> Da blev det opfyldt, som er talt ved profeten Jeremias, som siger: „Og de tog de tredive sølvpenge, prisen for ham, som blev vurderet, ham, som Israels børn satte pris på; og de gav dem for pottemagerens mark, således som Herren pålagde mig.“ Matthæus 27:9, 10.

## Prediction

Forudsigelse

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> Og jeg sagde til dem: Hvis I finder det godt, så giv mig min løn; og hvis ikke, så lad det være. Så afvejede de som min løn tredive sølvstykker. Og Herren sagde til mig: Kast det til pottemageren, den herlige pris, jeg blev vurderet til af dem. Og jeg tog de tredive sølvstykker og kastede dem til pottemageren i Herrens hus. Zakarias 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Judas’ forræderi repræsenterer de falske præsters forræderi, for tallet 30 repræsenterer præsternes alder. Præsterne, som også er levitter, renses som guld og sølv af pagtens Engel. Judas’ tredive sølvpenge repræsenterer udrensningen af de falske præster ved søndagsloven; skønt Judas døde umiddelbart før korset, var det stadig den samme dag. Judas er ikke et symbol på Sanhedrinet; han er et symbol på en, som man mente var blandt Kristi disciple.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Som en Kristi discipel var du en discipel af Jesu salvelse. Salvelsen ved Hans dåb forvandlede Jesu navn til Jesus Kristus, for Kristus betyder – den salvede. Hans navn blev da forandret, for Han skulle da stadfæste pagten med de mange i én uge, og et fremtrædende symbol på et pagtsforhold er et forandret navn. Jesus blev salvet med kraft ved sin dåb. At være en Kristi discipel betød, at du var en discipel af Hans dåb. Det var ved Hans dåb, at Han blev salvet med kraft. Peters udsagn i Matthæus 16:18 er kendt i den kristne teologiske verden som den „kristne bekendelse“. Det er et af de store temaer til drøftelse blandt teologer og lærde. Almindeligvis påviser en drøftelse blandt teologer og lærde noget af ingen eller måske kun ringe betydning, men pointen består i, at kristendommen forstår, at da Jesus blev salvet, blev Han da Messias.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

> Han siger til dem: Men hvem siger I, at jeg er? Og Simon Peter svarede og sagde: Du er Kristus, den levende Guds Søn. Matthæus 16,15-16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Peters oprindelige navn formidlede netop denne sandhed, for Simon Barjona betyder „en, som hører duens budskab“, hvilket var budskabet ved Hans dåb. Hans dåb svarer til 9/11, og Judas repræsenterer dem, som på et tidspunkt bekendte en forståelse af 9/11, men mister deres vej undervejs på stien. Judas er ikke et symbol på Sanhedrinet, for de repræsenterer den laodikeiske Syvendedags Adventistkirke. Judas aflagde et vidnesbyrd for Sanhedrinet, men symbolikken i Sanhedrinets oprør er forskellig fra Judas’ oprør. Sanhedrinets oprør kommer til udtryk i den følgende drøm.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> „Jeg samlede mine skrifter sammen, og vi begyndte vores rejse. Undervejs holdt vi to møder i Orange og fik beviser på, at menigheden blev gavnet og opmuntret. Vi blev selv styrket ved Herrens Ånd. Den nat drømte jeg, at jeg var i Battle Creek og kiggede ud gennem sideglasset ved døren og så en skare komme marcherende op mod huset, to og to. De så strenge og beslutsomme ud. Jeg kendte dem godt og vendte mig for at åbne salonens dør for at tage imod dem, men tænkte, at jeg ville se igen. Scenen havde forandret sig. Skaren frembød nu udseendet af en katolsk procession. Den ene bar et kors i hånden, en anden et siv. Og da de nærmede sig, trak den, som bar et siv, en cirkel omkring huset og sagde tre gange: ‘Dette hus er bandlyst. Ejendelene må konfiskeres. De har talt imod vores hellige orden.’ Rædsel greb mig, og jeg løb gennem huset, ud ad den nordlige dør, og fandt mig selv midt i en skare, hvoraf nogle var kendte for mig, men jeg vovede ikke at sige et ord til dem af frygt for at blive forrådt. Jeg forsøgte at finde et afsides sted, hvor jeg kunne græde og bede uden overalt, hvor jeg vendte mig, at møde ivrige, nysgerrige blikke. Jeg gentog ofte: ‘Hvis jeg blot kunne forstå dette! Hvis de dog ville fortælle mig, hvad jeg har sagt, eller hvad jeg har gjort!’“

> “I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

> „Jeg græd og bad meget, mens jeg så vore ejendele blive konfiskeret. Jeg søgte i blikkene hos dem omkring mig at læse sympati eller medlidenhed med mig og lagde mærke til ansigtsudtrykket hos flere, som jeg mente ville tale til mig og trøste mig, hvis de ikke frygtede, at andre ville iagttage dem. Jeg gjorde ét forsøg på at undslippe mængden, men da jeg så, at jeg blev overvåget, skjulte jeg mine hensigter. Jeg begyndte at græde højt og sige: ’Hvis de dog blot ville fortælle mig, hvad jeg har gjort, eller hvad jeg har sagt!’ Min mand, som sov i en seng i det samme værelse, hørte mig græde højt og vækkede mig. Min hovedpude var våd af tårer, og en sørgmodig nedtrykthed hvilede over min ånd.” Testimonies, bind 1, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

At anvende det princip, at profeterne taler mere om de sidste dage end om de dage, hvori de levede, rejser et meget alvorligt spørgsmål for lederne i Syvendedags Adventistkirken. Søster White „samlede“ sine „skrifter“ sammen og begyndte en tilbagerejse til Battle Creek. Battle Creek var dengang værkets hjerte, således som Takoma Park er det i dag, eller Jerusalem var det på Kristi tid. Hun samlede sine skrifter sammen til rejsen, efter at hun havde fremlagt en kamp, hun havde haft angående sine skrifter. Sammenhængen i hendes drøm handler om hendes skrifter. Kampen fandt sted i byen Wright.

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> ”Mens vi var i Wright, havde vi sendt mit manuskript til nr. 11 til udgivelseskontoret, og jeg benyttede næsten hvert øjeblik uden for møderne til at udarbejde stof til nr. 12. Mine kræfter, både legemlige og mentale, var blevet hårdt anspændt under arbejdet for menigheden i Wright. Jeg følte, at jeg måtte have hvile, men kunne ikke se nogen mulighed for lindring. Jeg talte til folket flere gange om ugen og skrev mange sider med personlige vidnesbyrd. Byrden for sjælene hvilede på mig, og det ansvar, jeg følte, var så stort, at jeg kun kunne få nogle få timers søvn hver nat.

> “While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

> „Mens jeg således arbejdede med at tale og skrive, modtog jeg breve af en nedslående karakter fra Battle Creek. Da jeg læste dem, følte jeg en ubeskrivelig nedtrykthed i sindet, som steg til sjælekval, og som for en kort tid syntes at lamme mine livskræfter. I tre nætter sov jeg næsten slet ikke. Mine tanker var urolige og forvirrede. Jeg skjulte mine følelser så godt jeg kunne for min mand og den deltagende familie, hos hvem vi opholdt os. Ingen kendte mit slid eller mit sinds byrde, når jeg forenedes med familien i morgen- og aftenandagt og søgte at lægge min byrde på den store Byrdebærer. Men mine bønner kom fra et hjerte, der var vredet af angst, og mine bønner var brudte og usammenhængende på grund af ukontrollabel sorg. Blodet strømmede til min hjerne og fik mig ofte til at vakle og næsten falde. Jeg fik ofte næseblod, især efter at have gjort en anstrengelse for at skrive. Jeg blev tvunget til at lægge mit skrivearbejde til side, men kunne ikke frigøre mig fra den byrde af ængstelse og ansvar, der hvilede på mig, idet jeg indså, at jeg havde vidnesbyrd til andre, som jeg ikke var i stand til at fremføre for dem.“

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> ”Jeg modtog endnu et brev, hvori man meddelte mig, at man anså det for bedst at udsætte udgivelsen af nr. 11, indtil jeg kunne nedskrive det, som var blevet vist mig angående Health Institute, eftersom de, der stod i spidsen for dette foretagende, i høj grad manglede midler og behøvede indflydelsen af mit vidnesbyrd for at bevæge brødrene. Jeg nedskrev da en del af det, som var blevet vist mig angående Institutet, men kunne ikke få hele emnet fremstillet på grund af blodtilstrømning til hjernen. Havde jeg tænkt, at nr. 12 ville blive så længe forsinket, ville jeg under ingen omstændigheder have sendt den del af sagen, som er indeholdt i nr. 11. Jeg antog, at jeg efter nogle dages hvile atter kunne genoptage mit skrivearbejde. Men til min store sorg fandt jeg, at min hjernes tilstand gjorde det umuligt for mig at skrive. Tanken om at skrive vidnesbyrd, enten almene eller personlige, blev opgivet, og jeg var i stadig nød, fordi jeg ikke kunne skrive dem.״

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> „I denne tingenes tilstand blev det besluttet, at vi skulle vende tilbage til Battle Creek og forblive der, mens vejene var i en mudret, opkørt tilstand, og at jeg dér skulle fuldføre nr. 12. Min mand var meget ivrig efter at se sine brødre i Battle Creek og tale til dem og glæde sig med dem over det arbejde, som Gud udførte for ham. Jeg samlede mine skrifter sammen, og vi begav os ud på vor rejse. …“ Testimonies, bind 1, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

I de sidste dage forvandledes Syvendedags Adventistkirkens ledelse, fremstillet som Battle Creek og dem, hun „kendte godt“, til et katolsk optog. Syvendedags Adventistkirkens ledelse forvandledes til et katolsk optog. I drømmen kom de „to og to“, den ene med et rør, den anden med et kors. De trak en cirkel omkring huset og kundgjorde tre gange: „Dette hus er fredløst. Ejendelene må konfiskeres. De har talt imod vor hellige orden.“ Hvad er de „ejendele“ i „huset“, som de katolske ledere i Battle Creek „konfiskerede“? Hvilken „hellig orden“ i den katolske kirke blev der „talt imod“?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Mere direkte kunne spørgsmålet være: »Hvilken orden inden for katolicismen gik forrest i inkvisitionen?« Inkvisitionen begyndte med dominikanerordenen, før jesuitterne trådte frem på historiens scene, men da de først blev involveret, blev de den orden, der gik i spidsen for grusomheden og blodsudgydelsen.

> “Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

> “I hele kristenheden var protestantismen truet af frygtindgydende fjender. Da Reformationens første sejre var forbi, kaldte Rom nye styrker frem i håb om at fuldbyrde dens ødelæggelse. På dette tidspunkt blev jesuiterordenen oprettet, den grusomste, mest samvittighedsløse og mægtigste af alle pavedømmets forkæmpere. Afskåret fra jordiske bånd og menneskelige interesser, døde for den naturlige hengivenheds krav, med fornuft og samvittighed fuldstændig bragt til tavshed, kendte de ingen anden regel, intet andet bånd, end deres ordens, og ingen anden pligt end at udvide dens magt. Kristi evangelium havde sat sine tilhængere i stand til at møde fare og udholde lidelse, uden at lade sig skræmme af kulde, sult, slid og fattigdom, for at holde sandhedens banner højt over for pinebænken, fangehullet og bålet. For at bekæmpe disse kræfter indgød jesuitismen sine tilhængere en fanatisme, som gjorde dem i stand til at udholde lignende farer og sætte alle bedragets våben op imod sandhedens magt. Der var ingen forbrydelse for stor for dem at begå, intet bedrag for lavt for dem at benytte, ingen forklædning for vanskelig for dem at antage. Skønt de var bundet ved løfte om vedvarende fattigdom og ydmyghed, var det deres bevidste mål at sikre sig rigdom og magt, at vie sig til protestantismens omstyrtelse og til genoprettelsen af pavens overherredømme.”

> “When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

> „Når de optrådte som medlemmer af deres orden, bar de en hellighedens dragt, besøgte fængsler og hospitaler, tjente de syge og de fattige, bekendte at have forsaget verden og bar det hellige navn Jesus, som gik omkring og gjorde vel. Men under dette dadelfrie ydre skjultes ofte de mest forbryderiske og dødelige hensigter. Det var et grundlæggende princip for ordenen, at målet helliger midlet. Efter denne norm var løgn, tyveri, mened og mord ikke blot undskyldelige, men prisværdige, når de tjente kirkens interesser. Under forskellige forklædninger trængte jesuitterne sig ind i statens embeder, steg op til at blive kongers rådgivere og formede nationers politik. De blev tjenere for at virke som spioner over deres herrer. De oprettede kollegier for fyrsters og adeliges sønner og skoler for den almindelige befolkning; og børn af protestantiske forældre blev draget ind i iagttagelsen af papistiske ritualer. Al den ydre pragt og prunk ved den romersk-katolske gudsdyrkelse blev taget i anvendelse for at forvirre sindet og blænde og betage fantasien, og således blev den frihed, som fædrene havde arbejdet og blødt for, forrådt af sønnerne. Jesuitterne bredte sig hastigt over Europa, og hvor end de drog hen, fulgte en genoplivning af pavevældet.“

> “To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

> “For at give dem større magt blev der udstedt en bulle, som genoprettede inkvisitionen. Til trods for den almindelige afsky, hvormed den blev betragtet, selv i katolske lande, blev denne frygtelige domstol atter oprettet af pavelige herskere, og grusomheder, alt for frygtelige til at tåle dagens lys, blev gentaget i dens hemmelige fangehuller. I mange lande blev tusinder på tusinder af selve nationens bedste, de reneste og ædleste, de mest intellektuelle og højt uddannede, fromme og hengivne præster, flittige og patriotiske borgere, strålende lærde, begavede kunstnere, dygtige håndværkere, dræbt eller tvunget til at flygte til andre lande.

> “Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

> „Sådanne var de midler, som Rom havde påkaldt for at slukke Reformationens lys, for at berøve menneskene Bibelen og for at genindføre den mørke middelalders uvidenhed og overtro. Men under Guds velsignelse og ved de noble mænds arbejde, som Han havde oprejst til at efterfølge Luther, blev protestantismen ikke styrtet. Den skulle ikke skylde sin styrke fyrsters gunst eller våbenmagt. De mindste lande, de ringeste og mindst magtfulde nationer, blev dens fæstninger. Det var det lille Genève midt iblandt mægtige fjender, som pønsede på dets undergang; det var Holland på sine sandbanker ved det nordlige hav, kæmpende imod Spaniens tyranni, dengang det største og rigeste af kongeriger; det var det barske, golde Sverige, der vandt sejre for Reformationen.“ The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Den katolske kirke gjorde alt, hvad den kunne, for at skjule Bibelen for mennesker ved at hævde, at deres hedenske traditioner og skikke står over Guds ord. Lederne for laodikeisk adventisme vil ikke føre dissidenter for retten på grund af Ellen Whites skrifter, men katolikker, som bekender sig til at være lederne i Battle Creek, vil. Selve essensen af katolicismens dyr er at benytte verdslig magt til at opnå religiøse formål. Da adventismen søgte den juridiske verdslige magt til at styre sine institutioner, kunne frugterne af deres »hellige orden« ses.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

I forbindelse med den spanske inkvisitions auto-da-fé-ceremonier (troshandling) fremtræder røret og korset som symbolske elementer knyttet til Kristi korsfæstelse. Røret henviser til det spotteherskerscepter, der blev lagt i Jesu hånd under hans kroning med torne, og som de romerske soldater brugte til at slå ham med; det symboliserer hån, lidelse og foragt.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Korset indgår fremtrædende i auto-da-fé-processioner. Et grønt kors (ofte tilhyllet med sort flor) tjente som inkvisitionens emblem, båret i en særskilt forberedende procession dagen før og fremvist under selve begivenheden. Det symboliserede tribunalets myndighed.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Konfiskation af gods henviser til beslaglæggelsen (sekvestration eller proscription) af en dømt persons ejendom, en almindelig straf under inkvisitionen, som tjente til at finansiere tribunalet og straffe kætteri. Dette blev offentligt bekendtgjort i domsafsigelserne ved auto-da-fé og understregede den offentlige ydmygelse og den afskrækkende virkning.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Ellen G. Whites skrifter fordømmer klart og utvetydigt det lederskab, som vil forbyde hendes skrifter i et forsøg på at bringe vingårdens sang til tavshed, men det er den sidste handling fra en ugudelig orden, umiddelbart før de åbent manifesterer deres karakter ved søndagsloven. Et „katolsk optog“ svarer til de femogtyve gamle mænd, der bøjede sig for solen. I de følgende fire afsnit fremstiller det første afsnit „Guds bekendende folk“ i „de sidste dage“. Passagen lærer klart, at syvendedagsadventistiske prædikanter i de sidste dage i „kirker og i store forsamlinger under åben himmel“ vil „indtrængende fremholde for folket nødvendigheden af at holde ugens første dag“.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> „Herren har en tvedragt med sit bekendende folk i disse sidste dage. I denne tvedragt vil mænd i ansvarsfulde stillinger følge en kurs, der står i direkte modsætning til den, Nehemias fulgte. De vil ikke blot selv tilsidesætte og foragte sabbatten, men de vil også søge at hindre andre i at holde den ved at begrave den under skikkenes og traditionens murbrokker. I kirker og ved store forsamlinger under åben himmel vil prædikanter indtrængende pålægge folket nødvendigheden af at holde ugens første dag. Der er ulykker på hav og land; og disse ulykker vil tiltage, idet den ene katastrofe følger tæt i hælene på den anden; og den lille skare af samvittighedsfulde sabbatsholdere vil blive udpeget som dem, der bringer Guds vrede over verden ved deres tilsidesættelse af søndagen.“

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Dette identificerer tydeligt syvendedagsadventister som det „bekendende Guds folk“, der vil tilskynde til søndagshelligholdelse, og at de også vil udpege „den lille skare af samvittighedsfulde sabbatsholdere“. I det næste afsnit understreger hun, at tidligere tiders forfølgelse vil blive gentaget. Det foregående afsnit sluttede med, at hun identificerede det bekendende Guds folk i kontrast til dem, som hun kalder samvittighedsfulde sabbatsholdere. Dernæst fremdrager hun tidligere tiders historie og advarer om, at denne historie vil blive gentaget i de sidste dage. Hun er meget klar.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> „Satan fremfører denne løgn for at kunne føre verden i fangenskab. Det er hans plan at tvinge mennesker til at antage vildfarelser. Han tager aktiv del i udbredelsen af alle falske religioner og vil standse ved intet i sine bestræbelser på at håndhæve fejlagtige læresætninger. Under et dække af religiøs nidkærhed har mennesker, påvirket af hans ånd, opfundet de mest grusomme pinsler for deres medmennesker og påført dem de mest frygtelige lidelser. Satan og hans redskaber har endnu den samme ånd, og fortidens historie vil blive gentaget i vore dage.“

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> „Der findes mennesker, som har sat deres sind og vilje ind på at fuldbyrde det onde; i deres hjertes mørke afkroge har de besluttet, hvilke forbrydelser de vil begå. Disse mennesker bedrager sig selv. De har forkastet Guds store retfærdighedsregel og har i stedet oprejst en målestok af deres egen, og når de sammenligner sig selv med denne målestok, erklærer de sig selv for hellige. Herren vil tillade dem at åbenbare, hvad der er i deres hjerter, at udleve den ånd hos den herre, som behersker dem. Han vil lade dem vise deres had til hans lov i deres behandling af dem, som er tro mod dens krav. De vil være drevet af den samme ånd af religiøst raseri, som æggede pøbelen til at korsfæste Kristus; kirke og stat vil blive forenet i den samme fordærvede harmoni.״

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> ”Menigheden i dag har fulgt i fortidens jøders fodspor, som tilsidesatte Guds bud for deres egne overleveringer. Hun har forandret forordningen, brudt den evige pagt, og nu, som dengang, er hovmod, vantro og troløshed følgerne. Hendes sande tilstand fremstilles i disse ord fra Moses’ sang: ’De har handlet fordærveligt imod ham, de er ikke hans børn, det er deres skændsel; de er en forvendt og forvansket slægt. Er det således, I gengælder Herren, du tåbelige og uvise folk? Er han ikke din fader, som har købt dig? Har han ikke skabt dig og grundfæstet dig?’” Review and Herald, 18. marts 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Der er passage efter passage i Profetiens Ånd, som identificerer den sidste tids forfølgelse af Guds trofaste, og den „kirke i dag“, som hun identificerer, er ikke kristenheden i almindelighed; det er den kirke, som hun gentagne gange identificerer som forbilledliggjort ved den jødiske kirke. Disse klare passager i hendes skrifter er drivkraften bag Syvendedags Adventistkirkens forsøg på at pålægge Søster Whites skrifter begrænsninger, sådan som hendes drøm så træffende identificerer. Deres handlinger imod hendes skrifter, som tydeligvis var de goder i hendes hus, der skulle forbydes af lederne i Battle Creek, som forvandledes til en hellig orden af katolicismen. Deres angreb på hendes skrifter er også fremstillet ved angrebet på Jeremias’ skrifter. Ellen Whites drøm er et andet vidne om, at Jeremias’ skrifter blev brændt.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

I Laodikeisk adventismes tredje generation var kompromis det fremherskende tema. Den tredje generation repræsenteres ved menigheden i Pergamos. Fra udgivelsen af W. W. Prescotts bog med titlen The Doctrine of Christ i 1919 og frem til udgivelsen af Questions on Doctrine i 1957 strækker sig en overgangsperiode, repræsenteret ved en alfaudgivelse og afsluttet med en omegauudgivelse. Den første bog repræsenterede W. W. Prescotts forkastelse af Løven af Judas stamme til fordel for det frafaldne protestantiske syn på Kristus. Prescotts bog, passende betitlet The Doctrine of Christ, udhulede det milleritiske profetiske budskab og efterlod den tomme definition af Jesus, som dyrkes af katolicismen og den frafaldne protestantisme. Den sidste bog i denne generation definerer en helliggørelse og retfærdiggørelse, som tilintetgør Guds lov, hans retfærdighed og barmhjertighed. Det gamle Israel fik ansvaret for at være betroet Guds lov, og adventismen skulle være betroet ikke blot Guds lov, men også hans profetiske Ord. I 1919 udkom en bog, der forkastede forsvaret for Guds profetiske Ord, hvilket markerede begyndelsen på den tredje generation af laodikeisk adventisme, som sluttede med en bog, der forkaster Guds lov.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> ”Hvis du hengiver dig til hjertets stædighed og ved hovmod og egenretfærdighed ikke bekender dine fejl, vil du blive overladt til Satans fristelser. Hvis du, når Herren åbenbarer dine vildfarelser, ikke omvender dig eller aflægger bekendelse, vil hans forsyn føre dig over den samme grund igen og igen. Du vil blive overladt til at begå fejl af lignende karakter, du vil fortsat mangle visdom og vil kalde synd retfærdighed og retfærdighed synd. Den mængde af bedrag, som vil få overhånd i disse sidste dage, vil omslutte dig, og du vil skifte leder uden at vide, at du har gjort det.” Review and Herald, 16. december 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Pergamos, den tredje kirke, førte til Thyatira, den pavelige kirke, som er den fjerde generation, når de 25 mænd bøjer sig for symbolet på Thyatiras autoritet.

> “The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

> „Den bestemmelse, som de tidlige kolonister vedtog, hvorefter kun medlemmer af kirken måtte stemme eller beklæde embeder i den civile regering, førte til højst skadelige følger. Denne foranstaltning var blevet antaget som et middel til at bevare statens renhed, men den resulterede i kirkens fordærv. Da bekendelse til religion var betingelsen for stemmeret og embedsbesiddelse, sluttede mange sig til kirken, drevet udelukkende af verdslige politiske motiver, uden en hjertets forvandling. Således kom kirkerne i betydeligt omfang til at bestå af uomvendte mennesker; og selv i præsteskabet fandtes der sådanne, som ikke blot nærede læremæssige vildfarelser, men som var uvidende om Helligåndens fornyende kraft. Således blev atter de onde følger påvist, som så ofte er blevet iagttaget i kirkens historie fra Konstantins dage til nutiden, af at søge at opbygge kirken ved statens hjælp, af at appellere til den verdslige magt til støtte for evangeliet om Ham, der erklærede: ‘Mit rige er ikke af denne verden.’ Joh 18,36. Foreningen mellem kirken og staten, hvor ringe graden end måtte være, skønt den kan synes at bringe verden nærmere kirken, bringer i virkeligheden kun kirken nærmere verden.” The Great Controversy, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

„foreningen af kirken med staten, hvor ringe graden end måtte være, skønt den kan synes at bringe verden nærmere kirken, bringer i virkeligheden kun kirken nærmere verden.“ Den 18. maj 1977 overrakte Bert B. Beach (en leder i kirkens Division for Nordeuropa-Vestafrika og involveret i mellemkirkelige relationer) en guldbeklædt medaljon til antikrist, pave Paul VI, under en gruppeaudiens i Rom. Det var en del af et møde i Conference of Secretaries of World Confessional Families. Begivenheden blev omtalt i Adventist Review (11. august 1977) og bemærket af Religious News Service som første gang, en officiel repræsentant for SDA mødte en pontifex.

> “The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

> „Herren har udtalt en forbandelse over dem, som tager fra eller lægger til Skrifterne. Den store JEG ER har fastsat, hvad der skal udgøre tros- og læresnoren, og han har bestemt, at Bibelen skal være en bog for hjemmet. Den kirke, som holder fast ved Guds ord, er uforsonligt adskilt fra Rom. Protestanterne stod engang således adskilt fra denne store frafaldskirke, men de er kommet hende nærmere og er stadig på vejen til forsoning med den romerske kirke. Rom forandrer sig aldrig. Hendes principper er ikke i mindste måde blevet ændret. Hun har ikke mindsket kløften mellem sig selv og protestanterne; de har gjort hele tilnærmelsen. Men hvad vidner dette om for vor tids protestantisme? Det er forkastelsen af Bibelens sandhed, som får mennesker til at nærme sig vantroen. Det er en frafalden kirke, som mindsker afstanden mellem sig selv og pavedømmet.“

> “It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

> „Det er sjæle som Luther, Cranmer, Ridley, Hooper og de tusinder af ædle mænd, som led martyrdøden for sandhedens skyld, der er de sande protestanter. De stod som trofaste sandhedens vægtere og erklærede, at protestantismen er ude af stand til at forenes med romanismen, men må være lige så fjernt adskilt fra pavedømmets principper, som øst er fra vest. Sådanne sandhedens forkæmpere kunne ikke mere bringes i samklang med „syndens menneske“ end Kristus og hans apostle. I tidligere tider følte de retfærdige, at det var umuligt at slutte sig til Rom, og skønt deres modstand mod dette vildfarelsens system blev opretholdt med fare for ejendom og liv, havde de dog mod til at fastholde deres adskillelse og kæmpede mandigt for sandheden. Bibelens sandhed var dem kærere end rigdom, ære eller endog selve livet. De kunne ikke udholde at se sandheden begravet under en masse af overtro og løgnagtig sofisteri. De tog Guds ord i deres hænder og rejste sandhedens banner for folket, idet de frimodigt forkyndte det, som Gud havde åbenbaret for dem gennem flittig granskning af Bibelen. De døde de grusomste dødsfald for deres troskab mod Gud, men ved deres blod købte de for os friheder og privilegier, som mange, der gør krav på at være protestanter, let opgiver til det ondes magt. Men skal vi opgive disse dyrt købte privilegier? Skal vi forhåne himlens Gud og, efter at han har befriet os fra det romerske åg, atter stille os selv i trældom under denne antikristelige magt? Skal vi bevise vor degeneration ved at underskrive os bort fra vor religiøse frihed, vor ret til at tilbede Gud efter vor egen samvittigheds tilskyndelser?“

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> Luthers røst, som gav ekko i bjerge og dale, som rystede Europa som ved et jordskælv, kaldte en hær af ædle Jesu apostle frem, og den sandhed, de forsvarede, kunne ikke bringes til tavshed ved brændestabler, ved tortur, ved fangehuller, ved døden; og endnu fortæller den ædle skare af martyrers røster os, at den romerske magt er det forudsagte frafald i de sidste dage, lovløshedens hemmelighed, som Paulus så begynde at virke allerede i sin egen tid. Romerkatolicismen vinder hastigt frem. Pavedømmet er i vækst, og de, som har vendt deres ører bort fra at høre sandheden, lytter til hendes vildledende fabler. Pavelige kapeller, pavelige kollegier, nonneklostre og munkeordener tiltager i antal, og den protestantiske verden synes at sove. Protestanter er ved at miste det særkende, som adskilte dem fra verden, og de mindsker afstanden mellem sig selv og den romerske magt. De har vendt deres ører bort fra at høre sandheden; de har været uvillige til at tage imod det lys, som Gud lod skinne på deres sti, og går derfor ind i mørket. De taler med foragt om tanken, at der vil komme en genoplivning af fortidens grusomme forfølgelse fra romanisters side og fra dem, som slutter sig til dem. De erkender ikke den kendsgerning, at Guds ord fuldt ud forudsiger en sådan genoplivning, og vil ikke indrømme, at Guds folk i de sidste dage skal lide forfølgelse, skønt Bibelen siger: »Dragen blev vred på kvinden og gik bort for at føre krig mod resten af hendes afkom, dem som holder Guds bud og har Jesu Kristi vidnesbyrd.«

> “Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

> „Pavedømmet er den menneskelige naturs religion, og menneskehedens store flertal elsker en lære, som tillader dem at begå synd og dog fritager dem for dens følger. Mennesker må have en eller anden form for religion, og denne religion, dannet ved menneskeligt påfund og dog hævdende guddommelig autoritet, passer det kødelige sind. Mennesker, som anser sig selv for vise og intelligente, vender sig i stolthed bort fra retfærdighedens norm, de ti bud, og mener ikke, at det stemmer med deres værdighed at granske Guds veje. Derfor slår de ind på falske veje, på forbudte stier, bliver selvtilstrækkelige, selvforherligede, efter pavens forbillede, ikke efter Jesu Kristi forbillede. De må have en form for religion, som stiller de mindst mulige krav til åndelighed og selvfornægtelse, og eftersom usanktioneret menneskelig visdom ikke vil lede dem til at afsky pavedømmet, drages de naturligt mod dets ordninger og læresætninger. De ønsker ikke at vandre på Herrens veje. De er alt for oplyste til at søge Gud i bøn og ydmyghed, med en forstandig kundskab om hans ord. Da de ikke bryder sig om at kende Herrens veje, står deres sind helt åbne for vildfarelser, fuldt rede til at tage imod og tro en løgn. De er villige til at lade de mest urimelige, mest selvmodsigende usandheder blive påduttet dem som sandhed.“

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> „Satans mesterværk af bedrag er pavedømmet; og medens det er blevet påvist, at en tid med stor intellektuel mørke var gunstig for romanismen, vil det også blive påvist, at en tid med stort intellektuelt lys ligeledes er gunstig for dens magt; for menneskers sind er koncentreret om deres egen overlegenhed og bryder sig ikke om at bevare Gud i deres erkendelse. Rom gør krav på ufejlbarlighed, og protestanter følger den samme linje. De ønsker ikke at søge efter sandheden og gå videre fra lys til et større lys. De murer sig inde med fordomme og synes villige til at blive bedraget og til at bedrage andre.

> “But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

> “Men skønt menighedernes holdning er nedslående, er der dog ingen grund til at lade modet synke; for Gud har et folk, som vil bevare deres troskab mod hans sandhed, som vil gøre Bibelen, og Bibelen alene, til deres regel for tro og lære, som vil løfte standarden og holde banneret højt, hvorpå der står indskrevet: “Guds bud og Jesu tro.” De vil sætte pris på et rent evangelium og gøre Bibelen til grundlaget for deres tro og lære.

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> „For en tid som denne, når mennesker tilsidesætter Hærskarers Herres lov, er Davids bøn anvendelig,—‘Det er tid for dig, Herre, at gribe ind; for de har gjort din lov ugyldig.’ Vi går en tid i møde, hvor næsten universel foragt vil blive dynget på Guds lov, og Guds budholdende folk vil blive hårdt prøvet; men vil de miste deres respekt for Jehovas lov, fordi andre ikke ser og erkender dens bindende krav? Lad Guds budholdende folk, ligesom David, ære Guds lov i samme grad, som mennesker tilsidesætter den og dynger vanære og foragt på den.“ Signs of the Times, 19. februar 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

To år før antikrist blev tildelt en guldmedalje af en leder i den laodikeiske syvendedags adventistkirke, blev der i 1975 anlagt sag mod Syvendedags Adventistkirken; EEOC v. Pacific Press Publishing Association (sagsnr. C-74-2025 CBR ved U.S. District Court for the Northern District of California), hvor Equal Employment Opportunity Commission sagsøgte kirkens forlag på vegne af to kvindelige ansatte — Merikay Silver (en tidligere redaktør, som var fratrådt på tidspunktet for søgsmålet) og Lorna Tobler — med påstand om kønsbaseret diskrimination i løn og ydelser. Kirken forsvarede delvis sin praksis ved at påberåbe sig religiøse undtagelser og ved at redegøre for sin styringsstruktur.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

I en edfæstet erklæring dateret den 6. februar 1976 (som en del af et forsvarsskrift indgivet til retten) behandlede Neal C. Wilson (dengang præsident for kirkens nordamerikanske division og senere Generalkonferencens præsident fra 1979–1990) kirkens historiske synspunkter på romersk-katolicismen. Erklæringen blev fremsat i forbindelse med en argumentation imod karakteristikker af kirken som havende et „hierarki“ svarende til det pavelige system. Det fulde relevante citat er: „Selv om det er sandt, at der var en periode i Syvendedags Adventistkirkens liv, hvor kirkesamfundet indtog et udpræget antiromersk-katolsk standpunkt, og betegnelsen ‘hierarki’ blev anvendt i nedsættende betydning for at henvise til den pavelige form for kirkestyre, var denne holdning fra Kirkens side ikke andet end et udslag af den udbredte antipapisme blandt konservative protestantiske kirkesamfund i den tidlige del af dette århundrede og den sene del af det forrige, og som nu er blevet henvist til historiens skraldebunke, for så vidt angår Syvendedags Adventistkirken.“

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Dette afspejler et skift væk fra kirkens traditionelle profetiske fortolkning, som identificerede pavedømmet som „dyret“ eller antikrist i Johannes’ Åbenbaring. Kritikere både inden for og uden for kirken har fortolket det som en nedtoning eller opgivelse af denne antikatolske holdning for at tilpasse sig moderne økumenik eller juridiske forsvarshensyn. Wilson identificerede i 1985 præsidenterne for kirkens forskellige divisioner som „kardinaler“, idet han udtalte: „… der er ingen ‘kardinal’ fra alle landene i Fjernøsten, mens der sandsynligvis vil være to ‘kardinaler’ fra Afrika.“

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Søster White udtalte, at det er en frafalden menighed, som formindsker afstanden mellem sig selv og paven! Den tredje generations kompromis fremstilles som gråd over Tammuz i Ezekiel otte og ved Pergamos’ kompromis. Den første generation fra 1863 til 1888 repræsenterede menigheden i Efesus, en menighed, der havde mistet sin første kærlighed, og Millerbevægelsens første kærlighed var det profetiske budskab, og det første kapitel i dette profetiske budskab var de „syv tider“, som blev tilsidesat i 1863.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

Fra 1888 til 1919 var den anden generation, repræsenteret ved Smyrna og Ezekiels hemmelige kamre, vidne til Profetiens Ånds død, idet søster White blev lagt til hvile i 1915. Flere detaljer om de fire generationer er nødvendige for at fuldende vidnesbyrdet, men det progressive oprør må forstås for fuldt ud at værdsætte, hvordan et frafaldent folk kunne „forbyde“ Ellen Whites skrifter, eller hvordan de kunne fremme ugens første dag som acceptabel. Judas samarbejder med „Efraims drukkenbolte“, som „hersker over dette folk“ i Jerusalem, og de, som hersker over Jerusalem og tilbeder solen, er repræsenteret ved Sanhedrinet.

We will continue this study in the next article.

Vi vil fortsætte dette studium i den næste artikel.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> „Blandt dem, der bekender sig som Guds børn, er der blevet udvist så lidt tålmodighed, så mange bitre ord er blevet talt, så megen fordømmelse er blevet udtalt imod dem, der ikke tilhører vor tro. Mange har betragtet dem, der hører til andre kirker, som store syndere, skønt Herren ikke betragter dem således. De, der således ser på medlemmerne af andre kirker, trænger til at ydmyge sig under Guds mægtige hånd. Dem, som de fordømmer, har måske kun haft lidt lys, få anledninger og privilegier. Hvis de havde haft det lys, som mange af medlemmerne i vore menigheder har haft, kunne de være gået langt hurtigere frem og have repræsenteret deres tro bedre over for verden. Om dem, der praler af deres lys og dog undlader at vandre i det, siger Kristus: ‚Men jeg siger eder: Det skal være tåleligere for Tyrus og Sidon på dommens dag end for eder. Og du, Kapernaum [Syvendedags Adventister, som har haft stort lys], som er ophøjet til himmelen [med hensyn til privilegier], skal stødes ned til helvede; thi dersom de kraftige gerninger, som ere skete i dig, vare skete i Sodoma, da havde den stået indtil denne dag. Men jeg siger eder, at det skal være tåleligere for Sodomas land på dommens dag end for dig.‘ På den tid tog Jesus til orde og sagde: ‚Jeg priser dig, Fader, himmelens og jordens Herre, fordi du har skjult disse ting for de vise og forstandige [i deres egen vurdering] og åbenbaret dem for umyndige.‘“

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> „Og nu, fordi I har gjort alle disse gerninger, siger Herren, og jeg talte til jer, tidligt oppe og talende, men I hørte ikke; og jeg kaldte på jer, men I svarede ikke; derfor vil jeg gøre mod dette hus, som er kaldt ved mit navn, og som I stoler på, og mod det sted, som jeg gav jer og jeres fædre, således som jeg har gjort mod Shilo. Og jeg vil kaste jer bort fra mit åsyn, ligesom jeg har kastet alle jeres brødre bort, hele Efraims sæd.“

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> „Herren har grundlagt iblandt os institutioner af stor betydning, og de skal ledes, ikke således som verdslige institutioner ledes, men efter Guds orden. De skal ledes med et enfoldigt øje for hans herlighed, for at fortabte sjæle på enhver måde må blive frelst. Til Guds folk er Åndens vidnesbyrd kommet, og dog er der mange, som ikke har givet agt på irettesættelser, advarsler og råd.“

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> „Hør nu dette, du tåbelige folk og uden forstand, som har øjne og ikke ser, som har ører og ikke hører: Frygter I mig ikke, siger Herren, vil I ikke skælve for mit åsyn, jeg, som har sat sandet som grænse for havet ved en evig forordning, så det ikke kan overskride den? Og skønt dets bølger kaster sig frem, formår de det dog ikke; skønt de bruser, kan de dog ikke gå over den. Men dette folk har et frafaldent og genstridigt hjerte; de er faldet fra og gået bort. Heller ikke siger de i deres hjerte: Lad os nu frygte Herren vor Gud, som giver regn, både den tidlige og den sildige, i dens tid; han bevarer for os høstens fastsatte uger. Jeres misgerninger har vendt disse ting bort, og jeres synder har holdt de gode ting tilbage fra jer.... De dømmer ikke den faderløses sag, og dog har de fremgang; og den nødlidendes ret dømmer de ikke. Skulle jeg ikke hjemsøge for disse ting? siger Herren; skulle min sjæl ikke hævne sig på et sådant folk som dette?“

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> »Skal Herren tvinges til at sige: ‘Bed ikke du for dette folk, og opløft hverken råb eller bøn for dem, og gå ikke i forbøn for mig; thi jeg vil ikke høre dig’? ‘Derfor er regnskyllene blevet holdt tilbage, og der har ikke været nogen sildig regn.... Vil du ikke fra denne tid råbe til mig: Min fader, du er min ungdoms vejleder?’« Review and Herald, 1. august 1893.

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