Article

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

Akwụkwọ Jọel na Ụka Ndị Adventist Ụbọchị nke Asaa nke Laodisia - Nke Iri Atọ

Number Thirty

Ọnụ Ọgụgụ Iri Atọ

Author

Jeff Pippenger

Published

January 16, 2026

Formats

PDF
Word
Song MP3

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.

Mmezuzu Mesaya ndị dị n’akwụkwọ Matiu gụnyere akara ụzọ nke oge ọgwụgwụ, akara ụzọ nke ozi a na-eme ka ọ bụrụ nke a kwadoro n’usoro, ndị àmà abụọ nke akara ụzọ nke 9/11, otu bụrụ onye àmà nke ozi dị n’ime nye Laodisia, nke ọzọ bụrụkwa ozi dị n’èzí nke iyi ọha egwu nke Islam. O kwekọrọ ekwekọ na akara ụzọ nke 9/11 ka e jiri abụọ n’ime mmezuzu Mesaya iri na abụọ dị na Matiu nọchite anya ya, n’ihi na 9/11 gụnyere ozi nke mmụọ ozi nke abụọ, ebe e nwere mgbe niile ime ya ugboro abụọ. Ọnwụ nke Julaị 18, 2020, bụ akara ụzọ nke ise anyị tụlere, mgbe ahụ olu nke onye nọ n’ọzara na Julaị 2023, bụ nke isii, mbilite n’ọnwụ nke 2024 bụrụkwa nke asaa. Mmezuzu Mesaya nke asatọ bụ Mkpu Etiti Abalị.

## The Eighth Messianic Waymark is the Midnight Cry

Akara ụzọ Mesaịa nke Asatọ bụ Mkpu N’etiti Abalị

> 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.

> Emere ihe ndị a niile, ka e wee mezuo ihe e kwuru site n’ọnụ onye amụma, sị, Gwanụ ada Zaịọn, Lee, Eze gị na-abịakwute gị, nwayọọ, na-anọdụkwa n’elu ịnyịnya ibu, ọbụna nwa ịnyịnya ibu, nwa nke ịnyịnya ibu. Matiu 21:4, 5.

## Prediction

Amụma

> 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.

> Ṅụrịa ọṅụ nke ukwuu, ada Zayọn; tie mkpu, ada Jerusalem: lee, Eze gị na-abịakwute gị: ọ bụ onye ezi omume, na-enwekwa nzọpụta; dị umeala n’obi, na-agba ịnyịnya ibu, ọbụna nwa ịnyịnya ibu, nwa nke ịnyịnya ibu. Zekaraya 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.

> “N’arọ ise narị tupu nke a emee, Onyenwe anyị ekwuwo site n’ọnụ onye-amụma Zekaraya sị, ‘Ṅụrịa ọṅụ nke ukwuu, gị ada Zaịọn; tie mkpu, gị ada Jerusalem. Lee, Eze gị na-abịakwute gị. Ọ bụ onye ezi omume, nwekwa nzọpụta; onye dị umeala n’obi, na-arịnyekwa n’elu ịnyịnya ibu, ọbụna n’elu nwa ịnyịnya ibu, nwa ịnyịnya ibu nwanyị.’ [Zekaraya 9:9.] Ọ bụrụ na ndị na-eso ụzọ ahụ amatala na Kraịst na-aga ikpe na ọnwụ, ha agaraghị enwe ike imezu amụma a.”

> “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.

> “N’otu aka ahụ, Miller na ndị ya na ha jikọrọ aka mezuru amụma, ma nyekwa ozi nke mkpali nsọ buru amụma na a ga-enye ụwa, ma nke ha agaraghị enwe ike inye ma ọ bụrụ na ha aghọtalaam kpamkpam amụma ndị ahụ nke na-egosi ndakpọ olileanya ha, ma na-eweta ozi ọzọ a ga-ekwusara mba niile tupu Onyenwe anyị abịa. E nyere ozi nke mmụọ ozi mbụ na nke abụọ n’oge kwesịrị ekwesị, ha wee rụzuo ọrụ ahụ nke Chineke zubere ka e si n’aka ha rụzuo.” 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.

Nghọtahie nke Okwu amụma Chineke metụtara akụkọ banyere nbata mmeri nke Kraịst, nakwa akụkọ yiri ya nke nkwusa ozi nke Mkpu Etiti Abalị na 1844. A chọrọ ka narị puku mmadụ otu narị na iri anọ na anọ ghọta “amụma ndị na-egosi ndakpọ olileanya ha.” A gwara Jọn n’Ọhụụ isi nke iri tupu oge eruo, na ozi nke obere akwụkwọ ahụ nke ga-adị ụtọ n’ọnụ ya, ga-aghọ ilu.

> “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.

> “Anyị enweghị ihe ọbụla anyị ga-atụ egwu banyere ọdịnihu, ma e wezụga ma anyị echefu ụzọ Onyenwe anyị si duru anyị, na ozizi Ya n’akụkọ ndụ anyị gara aga.” 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.

A na-anọchi anya “ndúzi nke Onyenwe anyị” n’oge gara aga, n’etiti ọrụ ndị ọzọ nke nlekọta Chineke, dị ka aka Ya nke kpuchiri njehie dị n’ọnụọgụgụ, n’ihi na ọ bụghị ihe kacha mma ka ndị Milerait ghọta ndakpọ olileanya ha tupu oge eruo, karịa ka ọ bụghịkwaara ihe kacha mma ka ndị na-eso ụzọ ahụ ghọta ihe nile mejupụtara ndakpọ olileanya ha n’obe. Ma a na-amata akụkọ banyere mkpọsa nke Arịrịọ Etiti Abalị dịka ìhè ahụ n’onwe ya nke na-eduga n’eluigwe, e kpọrọkwa nke a ama n’ọhụ mbụ Ellen White. Otu narị puku iri anọ na anọ ga-aghọta ndakpọ olileanya nke ndị na-eso ụzọ ahụ na nke ndị Milerait. Ịjụ ìhè ahụ bụ ịdapụ n’ụzọ ahụ.

> “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.

> “Ha nwere ìhè na-enwu gbaa e debere n’azụ ha ná mmalite nke ụzọ ahụ, nke otu mmụọ-ozi gwara m na ọ bụ ‘mkpu etiti abalị.’ Ìhè a na-enwu n’ogologo ụzọ ahụ dum, ma na-enye ìhè nye ụkwụ ha, ka ha wee ghara ịsụ ngọngọ.

> “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.

> “Ọ bụrụ na ha debe anya ha n’aka Jisọs, onye nọ kpọmkwem n’ihu ha, na-edu ha gaa n’obodo ahụ, ha nọ n’udo. Ma n’oge na-adịghị anya ụfọdụ dara mbà, ha wee sị na obodo ahụ dị nnọọ anya, nakwa na ha tụrụ anya na ha ga-abanyela n’ime ya tupu ahụ. Mgbe ahụ Jisọs ga-agba ha ume site n’ịwelite ogwe aka nri Ya dị ebube, sitekwa n’ogwe aka Ya ka ìhè si pụta nke na-efegharị n’elu ìgwè ndị advent, ha wee tie mkpu, ‘Alleluia!’ Ndị ọzọ, n’amaghị ama ma n’ọsọ, gọnarịrị ìhè ahụ dị n’azụ ha, ma sị na ọ bụghị Chineke duuru ha ruo ebe dị anya otu a. Ìhè ahụ dị n’azụ ha gbanyụrụ, hapụ ụkwụ ha n’ọchịchịrị zuru ezu, ha wee sụọ ngọngọ, tufuo ọhụhụ nke akara ahụ na nke Jisọs, wee dapụ n’ụzọ ahụ gbadaa n’ime ụwa ọchịchịrị na ajọ omume dị n’okpuru.” 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.

Ihe ngosi nke asatọ bụ Mkpu Etiti Abalị, dịka e si gosipụta ya n’ụdị site n’ịbanye mmeri Kraịst n’ime 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.

> “A kpọsaghị mkpu etiti abalị nke ukwuu site n’arụmụka, ọ bụ ezie na ihe akaebe nke Akwụkwọ Nsọ doro anya ma bụrụ nke na-emechi okwu. Ike na-akpalite akpalite so ya, nke kpaliri mkpụrụobi. Enweghị obi abụọ ọ bụla, enweghị ajụjụ ọ bụla. N’oge Kraịst banyere n’ime Jerusalem n’emume mmeri Ya, ndị mmadụ bụ ndị si n’akụkụ nile nke ala ahụ zukọta iji debe emume ahụ, gbakọrọ n’Ugwu Olive, ma ka ha sonyeere igwe mmadụ ahụ na-eso Jisọs, ha nwetara mmụọ nsọ nke oge ahụ, ma nyere aka ime ka mkpu ahụ too, ‘Ngọzi nādiri onye ahụ nke nābia n’aha nke Onyenwe anyị!’ [Matthew 21:9.] N’otu aka ahụ ka ndị na-ekweghị ekwe bụ ndị juru n’ọgbakọ ndị Adventist—ụfọdụ n’ihi ọchịchọ ịmata, ụfọdụ kwa nanị iji kwaa emo—si nụ ike nkwenye nke so ozi ahụ, ‘Lee, Nwunye Ọhụrụ na-abịa!’” Spirit of Prophecy, volume 4, 250, 251.

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

Iji bụrụ nwa agbọghọ-amamihe n’ụbọchị ikpeazụ, ga-abụrịrị, site n’ihe amụma chọrọ, na ụmụ agbọghọ-amamihe ahụ ga-ata ahụhụ nke ndakpọ olileanya, nke n’aka nke ya na-ebubata oge ichere nke ilu ahụ. Ewezuga ahụmịhe nke oge ichere ahụ, ị bụghị nwa agbọghọ-amamihe ma ọ bụ nwa agbọghọ-nzuzu.

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

> “Ilu-ọnụ gbasara ụmụ agbọghọ iri ahụ nke Matiu 25 na-egosikwa kwa ahụmahụ nke ndị Adventist.” The Great Controversy, 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.

N’agbanyeghị nke ọ bụla, ụmụ agbọghọ amamihe ahụ nke ụbọchị ikpeazụ ga-enwerịrị ahụmahụ nke nkụda mmụọ nke kwekọrọ na Eprel 19, 1844, n’ihi na ahụmahụ nke ilu ahụ bụ ahụmahụ nke otu narị puku na iri anọ na anọ ahụ, ndị Jọn na Mkpughe na-akọwapụta dịka ụmụ agbọghọ na-amaghị nwoke.

> 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.

> Ndị a bụ ndị emerụghị onwe ha site n’aka ụmụnwaanyị; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. A zụtara ndị a site n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 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.

Ego ilu n’ime ilu nile nke Kraịst ka a kpọrọ aha kpọmkwem ma kọwaa kpọmkwem dị ka ndị ga-emezu ruo n’akwụkwọ ozi ọ bụla? Ilu ọ bụla ga-emezu ruo n’akwụkwọ ozi ọ bụla, ma ilu banyere ụmụ agbọghọ amaghị nwoke iri ka e gosipụtara kpọmkwem dịka nke mezuru n’oge gara aga na nke ga-emezukwa n’ọdịnihu “ruo n’akwụkwọ ozi ọ bụla.” A tụnyere ya na mmụọ ozi nke atọ nke ga-anọgide bụrụ eziokwu dị ugbu a site n’afọ 1844 gawa n’ihu ruo mgbe Maịkel biliri, oge ule mmadụ emechie.

> “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.

> “A na-akpọkarị m gaa n’ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị amamihe, ise kwa bụ ndị nzuzu. E mezuruwo ilu a, a ga-emekwa ya ruo n’ókè nke mkpụrụedemede ya nile, n’ihi na ọ nwere itinye n’ọrụ pụrụ iche maka oge a, ma, dịka ozi nke mmụọ ozi nke atọ, e mezuruwo ya, ọ ga-anọgidekwa bụrụ eziokwu nke ugbu a ruo mgbe oge ga-emechi.” Review and Herald, August 19, 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.

Ruo na njedebe nke oge, ilu nke ụmụ agbọghọ iri ahụ bụ eziokwu dị ugbu a, a ga-emekwa Mkpu Etiti Abalị ahụ ọzọ kpọmkwem dịka e dere ya.

> “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.

> “E nwere ụwa nke dina n’ime ajọ omume, n’ime aghụghọ na nduhie, n’okpuru onyinyo nke ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka mkpụrụ obi ha na-enwe ihe mgbu ime mmụọ iji kpọtee ha? Olee olu nwere ike iru ha? A dọọrọ uche m gaa n’ọdịnihu, mgbe a ga-enye ihe ịrịba ama ahụ. ‘Lee, Nwoke na-alụ Nwanyị abịa; pụtanụ izute ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ iji mejupụta oriọna ha, ma mgbe ọ dị oke akaha, ha ga-achọpụta na agwa, nke mmanụ ahụ nọchiri anya ya, apụghị ibufe ya n’aka onye ọzọ.” Review and Herald, February 11, 1896.

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

Mkpu Etiti Abalị bụ akara-ụzọ sochirinụ a na-ahụ n’ihu n’ije nke otu narị puku na iri anọ na anọ ahụ. Akara-ụzọ ahụ so ya bụ mkpagbu nke na-amalite imegide ndị kwesị ntụkwasị obi tupu iwu Ụka gbasara Sọnde. Mkpagbu ahụ dị n’èzí, ọ dịkwa n’ime, mkpagbu nke dị n’ime ahụ nwekwara ihe nnọchianya abụọ dị iche. Otu n’ime ihe nnọchianya ndị ahụ bụ Judas, nke ọzọ bụ Sanhedrin.

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

Akara Nsọ nke itoolu n’ụzọ Mesaịa bụ Nrara Nye Maka Mpempe Ọlaọcha Iri Atọ

> 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.

> Mgbe ahụ ka e mezuru ihe e kwuru site n’ọnụ Jeremaya onye amụma, sị, Ha wee were mkpụrụ ọlaọcha iri atọ ahụ, ọnụ ahịa nke onye ahụ e tụrụ ọnụ ya, onye ụmụ Izrel tụrụ ọnụ ya; ha wee nye ha maka ubi onye ọkpụ ite, dịka Onyenwe anyị nyere m iwu. Matiu 27:9, 10.

## Prediction

Amụma

> 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.

> M wee sị ha, Ọ bụrụ na ọ dị unu mma, nyenu m ụgwọ m; ma ọ bụrụ na ọ bụghị, hapụnụ ya. Ha wee tụọ iri atọ iberibe ọlaọcha dịka ụgwọ m. Jehova wee sị m, Tụba ya n’aka onye ọkpụ ite: ọnụ ahịa mara mma ahụ nke ha ji tụọ m. M wee were iberibe ọlaọcha iri atọ ahụ, tụba ha n’aka onye ọkpụ ite n’ụlọ Jehova. Zekaraya 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.

Nrara nke Judas na-anọchite anya nrara nke ndị nchụàjà adịgboroja, n’ihi na ọnụọgụgụ 30 na-anọchite anya afọ ndị nchụàjà. Ndị nchụàjà ahụ, bụ ndị kwa bụ ndị Livaị, Onye-ozi nke Ọgbụgba-ndụ na-asachapụ dịka ọlaedo na ọlaọcha. Mkpụrụ ọlaọcha iri atọ nke Judas na-anọchite anya ikpochapụ ndị nchụàjà ụgha n’oge iwu Sọnde; ọ bụ ezie na Judas nwụrụ ntakịrị tupu obe ahụ, ọ ka bụ otu ụbọchị ahụ. Judas abụghị ihe nnọchianya nke Sanhedrin; ọ bụ ihe nnọchianya nke onye e chere na ọ nọ n’etiti ndị na-eso ụzọ Kraịst.

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.

Dị ka onye na-eso ụzọ Kraịst, ị bụ onye na-eso ụzọ mmanụ-nsọ nke Jizọs. Mmanụ-nsọ ahụ n’oge baptizim Ya gbanwere aha Jizọs bụrụ Jizọs Kraịst, n’ihi na Kraịst pụtara—onye e tere mmanụ. Aha Ya wee gbanwee mgbe ahụ, n’ihi na ọ bụ mgbe ahụ ka Ọ ga-eme ka ọgbụgba-ndụ ahụ guzosie ike n’etiti ọtụtụ ndị ruo otu izu, ma otu ihe nnọchianya kachasị pụta ìhè nke mmekọrịta ọgbụgba-ndụ bụ aha a gbanwere. E tere Jizọs mmanụ nke ike n’oge baptizim Ya. Ịbụ onye na-eso ụzọ Kraịst pụtara na ị bụ onye na-eso ụzọ baptizim Ya. Ọ bụ n’oge baptizim Ya ka e tere Ya mmanụ nke ike. Okwu Pita kwuru na Matiu 16:18 ka a maara n’ụwa nkà mmụta okpukpe Ndị Kraịst dịka “Nkwupụta Ndị Kraịst.” Ọ bụ otu n’ime isiokwu ukwu ndị ọkà mmụta okpukpe na ndị ọkà mmụta ji atụle ọtụtụ ihe. N’ozuzu, mkparịta ụka nke ndị ọkà mmụta okpukpe na ndị ọkà mmụta na-akọwapụta ihe na-enweghị, ma ọ bụ ikekwe nke nwere naanị ntakịrị mkpa, ma isi okwu ahụ ka dị, na Iso Ụzọ Kraịst ghọtara na mgbe e tere Jizọs mmanụ, Ọ ghọrọ Mesaya mgbe ahụ.

> 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.

> Ọ sịrị ha, Ma ònye ka unu na-asị na m bụ? Saịmọn Pita zara sị, Gị bụ Kraịst ahụ, Ọkpara nke Chineke dị ndụ. Matiu 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.

Aha mbụ Pita bu eziokwu ahụ n’onwe ya, n’ihi na Simon Barjona pụtara “onye na-anụ ozi nduru ahụ,” nke bụ ozi nke baptizim Ya. Baptizim Ya kwekọrọ na 9/11, ma Judas na-anọchite anya ndị ahụ ndị n’oge ụfọdụ kwupụtara na ha ghọtara 9/11, ma ha efuo ụzọ ha n’ụzọ ahụ. Judas abụghị akara nke Sanhedrin, n’ihi na ha na-anọchite anya chọọchị Laodisia nke Seventh-day Adventist. Judas nyere Sanhedrin àmà, ma ihe nnọchianya nke nnupụisi Sanhedrin dị iche na nnupụisi nke Judas. A kọwara nnupụisi Sanhedrin n’nrọ na-esonụ.

> “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!’

> “Achịkọtara m ihe ndị m dere, anyị wee bido njem anyị. N’ụzọ, anyị nwere nzukọ abụọ na Orange ma nwee ihe àmà na e nyere ụka uru ma gbaa ya ume. Anyị onwe anyị nwekwara ume ọhụrụ site n’aka Mmụọ nke Onyenwe anyị. N’abalị ahụ, arọrọ m nrọ na m nọ na Battle Creek, na-ele anya site n’akụkụ iko dị n’ọnụ ụzọ, m wee hụ ìgwè mmadụ na-abịa n’ụlọ ahụ, mmadụ abụọ abụọ. Ha yiri ndị siri ike ma kpebisie ike. Amaara m ha nke ọma, m wee tụgharịa imeghe ụzọ ime ụlọ ọbịa ka m nabata ha, ma echere m na m ga-elekwa anya ọzọ. Ebe ahụ agbanweela. Ìgwè ahụ ugbu a gosipụtara ọdịdị nke njem ngagharị ndị Katọlik. Otu n’ime ha jidere obe n’aka ya, onye ọzọ ejiri ahịhịa amị. Ka ha na-abịaru nso, onye ahụ ji ahịhịa amị ahụ gara gburugburu ụlọ ahụ, na-ekwu ugboro atọ: ‘A machibidoro ụlọ a iwu. A ghaghị ịnapụ ngwongwo ndị a. Ha ekwuola okwu megide usoro nsọ anyị.’ Ụjọ jidere m, m wee gbaa ọsọ gafee ụlọ ahụ, si n’ọnụ ụzọ ugwu pụta, m wee hụ onwe m n’etiti ìgwè mmadụ, ụfọdụ n’ime ha bụ ndị m maara, ma enweghị m obi ike ikwu ha otu okwu n’ihi egwu na a ga-arara m nye. Anwara m ịchọta ebe nzuzo m ga-anọkwa akwa ma kpee ekpere n’enweghị izute anya ndị na-achọsi ike, na-enyocha ihe, ebe ọbụla m tụgharịrị. Ugboro ugboro ka m na-ekwughachi: ‘Ọ bụrụ naanị na m ga-aghọta nke a! Ọ bụrụ na ha ga-agwa m ihe m kwuru ma ọ bụ ihe m mere!’”

> “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.

> “Ebere m ákwá nke ukwuu ma kpee ekpere nke ukwuu ka m hụrụ ka a na-anapụ anyị ihe onwunwe anyị. Anọ m na-agbalị ịgụ n’anya ndị nọ m gburugburu ebere ma ọ bụ ọmịiko ha nwere n’ebe m nọ, ma lekọta ihu ọtụtụ ndị m chere na ha ga-agwa m okwu ma kasie m obi ma a sị na ha anaghị atụ egwu na ndị ọzọ ga-ahụ ha. Emere m otu mgbalị ịgbapụ n’etiti ìgwè mmadụ ahụ, ma mgbe m hụrụ na a na-ele m anya, ezobere m ihe m bu n’obi. Amalitere m ibe ákwá n’olu dara ụda, na-asị: ‘Ọ bụrụ naanị na ha agwa m ihe m mere ma ọ bụ ihe m kwuru!’ Di m, onye na-ehi ụra n’elu akwa n’ime otu ọnụ ụlọ ahụ, nụrụ m ka m na-ebe ákwá n’olu dara ụda ma kpọtee m. Ohiri isi m juru mmiri n’anya mmiri, mwute nke mmụọ dị arọ wee dakwasị m.” Testimonies, volume 1, 577, 578.

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

Ịtụkwasị ụkpụrụ ahụ n’ọrụ, bụ́ na ndị amụma na-ekwu okwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha, na-ebuli ajụjụ dị nnọọ arọ ma dị nsọ nye ndị ndú nke ụka Seventh-day Adventist. Nwannaanyị White “chịkọtara” “ederede” ya ma malite njem ịlọghachi na Battle Creek. Battle Creek bụ n’oge ahụ obi ọrụ ahụ, dịka Tacoma Park dị taa, ma ọ bụ Jerusalem n’ụbọchị Kraịst. Ọ chịkọtara ederede ya maka njem ahụ, mgbe o kwupụtachara ọgụ ọ nọ na-enwe banyere ederede ya. Ihe gbara nrọ ya gburugburu bụ banyere ederede ya. Ọgụ ahụ mere n’obodo 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.

> “Mgbe anyị nọ na Wright, anyị ezigalarị edemede aka m maka No. 11 n’ụlọ ọrụ mbipụta, ma ana m emeziwanye ihe fọrọ nke nta ka ọ bụrụ oge ọ bụla m nọ n’èzí nzukọ site n’idepụta ihe maka No. 12. A nwara ike m nke ukwuu, nke anụ ahụ na nke uche, mgbe m na-arụsi ọrụ ike n’ihi ụka dị na Wright. Enwere m mmetụta na m kwesịrị inwe izuike, ma enweghị m ike ịhụ ohere ọbụla maka nnwere onwe. Ana m agwa ndị mmadụ okwu ọtụtụ ugboro n’izu, ma na-ede ọtụtụ peeji nke akaebe onwe onye. Ibu arọ nke mkpụrụ obi dị n’ahụ m, ma ibu ọrụ ndị m chere na ha dị ukwuu nke ukwuu, nke mere na enwere m ike inweta naanị awa ole na ole nke ụra kwa abalị.”

> “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.

> “Mgbe m nọ otu a na-arụsi ọrụ ike n’ikwu okwu na n’ide ihe, enwetara m akwụkwọ ozi sitere na Battle Creek ndị jupụtara n’àgwà na-akụda mmụọ. Ka m na-agụ ha, enwere m nkụda mmụọ nke a na-apụghị ịkọwa akọwa, nke ruru n’oke ihe mgbu nke uche, nke yiri ka, ruo obere oge, ọ ga-eme ka ike ndụ m ghara ịrụ ọrụ. Ruo abalị atọ, ọ fọrọ nke nta ka m ghara ihi ụra ma ọlị. Echiche m jupụtara n’ịtụnanya na mgbagwoju anya. Ezochiri m mmetụta m otú m pụrụ isi mee ya n’aka di m na ezinụlọ ahụ nwere ọmịiko nke anyị bi n’etiti ha. Ọ dịghị onye maara ọrụ siri ike m ma ọ bụ ibu dị n’uche m ka m na ezinụlọ ahụ na-ejikọta n’ofufe ụtụtụ na nke mgbede, ma na-achọ iburu ibu m tukwasị n’elu Onye ahụ ukwu na-eburu ibu. Ma arịrịọ m sitere n’obi e gbagọrọ agbagọ site n’ihe mgbu dị ukwuu, ekpere m adịghịkwa zuru ezu ma na-adabakarị n’ihi iru újú a na-apụghị ijide. Ọbara na-agbaga n’ụbụrụ m n’ike, na-eme ka m na-agbagharịkarị ma na-achọ ịda. Ọbara imi na-asọ m ugboro ugboro, karịsịa mgbe m gbara mbọ ide ihe. A manyere m ịhapụ ide ihe m, ma enweghị m ike iwepụ ibu nchegbu na ọrụ dịịrị m, ebe m ghọtara na enwere m àmà maka ndị ọzọ nke m na-enweghị ike iweta n’ihu ha.”

> “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.

> “Anatara m akwụkwọ ozi ọzọ, na-agwa m na e chere na ọ ka mma ịkwụsị ibipụta Nke 11 ruo mgbe m ga-edechapụta ihe e gosiri m banyere Ụlọ Ọrụ Ahụ Ike, n’ihi na ndị na-elekọta ọrụ ahụ nọ n’oké mkpa nke ego ma chọọ mmetụta nke àmà m iji kpalie ụmụnna. Mgbe ahụ, edere m akụkụ nke ihe e gosiri m banyere Ụlọ Ọrụ ahụ, ma enweghị m ike iwepụta isiokwu ahụ dum n’ihi nrụgide ọbara na-aga n’ụbụrụ. Ọ bụrụ na m chetara na a ga-egbu oge dị otu a n’ịpụta Nke 12, agaraghị m, n’ọnọdụ ọ bụla, ezipu akụkụ nke okwu ahụ dị na Nke 11. Echere m na mgbe m zuru ike ụbọchị ole na ole, m ga-enwekwa ike ịlaghachi n’ide ihe m. Ma n’ime nnukwu iru újú m, achọpụtara m na ọnọdụ ụbụrụ m mere ka o ghara ikwe m omume ide ihe. E chefuru echiche nke ide àmà, ma nke n’ozuzu ma nke onwe onye, a na-adịkwa m n’ọnọdụ nhụjuanya na-adịghị akwụsị akwụsị n’ihi na enweghị m ike ide ha.”

> “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.

> “N’ọnọdụ ihe ndị a, e kpebiri na anyị ga-alaghachi na Battle Creek ma nọrọ ebe ahụ mgbe ụzọ ndị ahụ ka nọ n’ọnọdụ apịtị na mmebi emebi, nakwa na m ga-emecha No. 12 n’ebe ahụ. Di m nwere nnọọ agụụ ịhụ ụmụnna ya nọ na Battle Creek ma gwa ha okwu ma soro ha ṅụrịọ ọṅụ n’ọrụ nke Chineke nọ na-emere ya. Achịkọtara m ihe odide m, anyị wee bido ije anyị. …” Testimonies, volume 1, 576, 577.

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

N’ụbọchị ikpeazụ, ndị ndu nke ụka Seventh-day Adventist, nke e gosiri dịka Battle Creek na ndị ọ “maara nke ọma,” gbanwere bụrụ ngagharị ndị Katọlik. Ndị ndu nke ụka Seventh-day Adventist gbanwere bụrụ ngagharị ndị Katọlik. N’ọhụụ ahụ, ha bịara “abụọ abụọ,” otu nwere amị, onye ọzọ nwekwara obe. Ha sere okirikiri gburugburu ụlọ ahụ ma kwupụta ugboro atọ, “E machibidoro ụlọ a iwu. A ghaghị ikwatu ngwongwo ya. Ha ekwuwo okwu megide usoro nsọ anyị.” Gịnị bụ “ngwongwo” ndị ahụ dị n’ime “ụlọ” nke ndị ndu ndị Katọlik nke Battle Creek “kwatara?” Kedu “usoro nsọ” nke ụka Katọlik ka “ekwuoro megide?”

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.

N’ụzọ ka kpọmkwem, ajụjụ ahụ pụrụ ịbụ, “ọ̀ bụ òtù Katọlik nke ụdị gịnị ka duru ụzọ n’Inquisition?” Inquisition malitere site n’òtù ndị Dominican, tupu ndị Jesuit apụta n’akụkọ ihe mere eme, ma ozugbo ha sonyechara, ha ghọrọ òtù ahụ nke kwadoro n’ụzọ pụrụ iche obi ọjọọ na ịwụfu ọbara.

> “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.

> “N’ụwa niile nke ndị na-aza onwe ha ndị Kraịst, a na-eyi Protestantism egwu site n’aka ndị iro dị egwu. Mgbe mmeri mbụ nke Ndozigharị ahụ gafesịrị, Rom kpọkọrọ agha ọhụrụ, na-atụ anya imezu mbibi ya. N’oge a ka e kere òtù ndị Jesuit, ndị kacha bụrụ ndị obi ọjọọ, ndị na-enweghị ezi ụkpụrụ, na ndị kacha nwee ike n’etiti ndị niile na-alụ ọgụ n’aha popery. E kewapụrụ ha n’aka njikọ nke ụwa na ọdịmma mmadụ, ha anwụọla n’ihe gbasara ihe iwu ịhụnanya eke na-achọ, a gbachikwara nkịtị kpamkpam uche na akọ na uche ha; ha amaghị iwu ọ bụla, ma ọ bụ njikọ ọ bụla, ma e wezụga nke òtù ha, ha enweghịkwa ọrụ ọ bụla ma e wezụga ịgbasa ike ya. Oziọma Kraịst enyela ndị na-eso ya ike izute ihe ize ndụ ma tachie obi n’ahụhụ, na-enweghị ụjọ n’agbanyeghị oyi, agụụ, ịrụsi ọrụ ike, na ịda ogbenye, iji kwado ọkọlọtọ nke eziokwu n’ihu igwe ahụhụ, ụlọ mkpọrọ, na osisi ọkụ. Iji buso ike ndị a agha, Jesuitism tinyere n’ime ndị na-eso ụzọ ya mmụọ ịnụ ọkụ n’obi nke kpatara na ha nwekwara ike idi ụdị ihe ize ndụ ahụ, ma guzochie ike nke eziokwu site n’iji ngwa agha niile nke aghụghọ. Ọ dịghị mpụ ọ bụla buru oke ibu ka ha ghara ime ya, ọ dịghị aghụghọ ọ bụla dị ala nke ukwuu ka ha ghara iji ya arụ ọrụ, ọ dịghịkwa uwe nzuzo ọ bụla siri ike nke ukwuu ka ha ghara iyi ya. N’agbanyeghị na ha kwere nkwa ịda ogbenye na ịdị umeala n’obi ruo mgbe ebighị ebi, ebumnuche ha a mụrụ nke ọma bụ inweta akụnụba na ike, ịbụ ndị e nyere onwe ha n’ịkwatu Protestantism, na iwughachi ọchịchị kacha elu nke pope.”

> “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.

> “Mgbe ha na-apụta dịka ndị otu nzukọ ha, ha na-eyikarị uwe nke ịdị nsọ, na-ejeleta ụlọ mkpọrọ na ụlọ ọgwụ, na-ejere ndị ọrịa na ndị ogbenye ozi, na-ekwupụta na ha ajụla ụwa, ma na-eburu aha nsọ nke Jisọs, Onye gara gburugburu na-eme ezi omume. Ma n’okpuru ọdịdị a na-enweghị ntaramahụhụ, a na-ezokarị nzube ndị kacha njọ ma na-egbu mmadụ. Ọ bụ ụkpụrụ bụ isi nke nzukọ ahụ na njedebe na-eme ka ụzọ e si ruo ya bụrụ ezi ihe. N’okpuru iwu a, ịgha ụgha, izu ohi, ịgba akaebe ụgha, igbu ọchụ, abụghị naanị ihe a pụrụ ịgbaghara kama ha bụkwa ihe kwesịrị otuto, mgbe ha na-eje ozi maka ọdịmma ụka. N’okpuru ụdị ọdịdị dị iche iche, ndị Jesuit chọtara ụzọ banye n’ọrụ ọchịchị, na-arịgo ruo ịbụ ndị ndụmọdụ nke ndị eze, ma na-akpụzi amụma ndọrọ ndọrọ ọchịchị nke mba dị iche iche. Ha ghọrọ ndị ohu ka ha wee na-eme dị ka ndị nledo n’ebe ndị nwe ha nọ. Ha guzobere kọleji maka ụmụ ndị eze na ndị a ma ama, na ụlọ akwụkwọ maka ndị nkịtị; ma a dọtara ụmụ nke ndị nne na nna Protestant n’ịdebe emume okpukpe Pope. E tinyere ịma mma elu elu na ngosipụta niile nke ofufe Rom niile n’ọrụ ka e wee gbagwoju uche anya ma mee ka anya ya juo ya ma dọta echiche ya n’agha, ya mere, nnwere onwe ahụ ndị nna ha jiri rụọsi ọrụ ike ma wụsa ọbara ha maka ya ka ụmụ ha rara nye. Ndị Jesuit gbasara onwe ha ngwa ngwa n’ofe Europe, ma ebe ọ bụla ha gara, nloghachi nke okpukpe Pope sochiri.”

> “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.

> “Iji nye ha ike ka ukwuu, e wepụtara bull nke weghachiri Inquisition. N’agbanyeghị ihe mkpesa na ịkpọasị zuru ebe nile e jiri lee ya anya, ọbụna n’ime mba Katọlik, e guzobere ụlọikpe a dị egwu ọzọ site n’aka ndị ọchịchị popu, ma a megharịrị ajọ omume ndị dị oke egwu nke na ha apụghị idi n’ìhè ehihie n’ụlọ mkpọrọ nzuzo ya. N’ọtụtụ mba, a gburu puku na puku ndị kasị mma nke mba ahụ, ndị kachasị ọcha ma bụrụkwa ndị kachasị ebube, ndị nwere ọgụgụ isi nke ukwuu ma gụrụ akwụkwọ nke ọma nke ukwuu, ndị nchụàjà na ndị ozizi Chineke dị nsọ ma raara onwe ha nye, ụmụ amaala na-arụsi ọrụ ike ma hụ mba ha n’anya, ndị ọkà mmụta na-enwu enwu, ndị nka nwere nkà pụrụ iche, ndị omenkà nwere nka, ma ọ bụ manye ha ka ha gbaga n’ala ọzọ.

> “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.

> “Ndị a bụ ụzọ ndị Rom kpọrọ òkù iji gbanyụọ ìhè nke Ndozigharị ahụ, iji napụ mmadụ Akwụkwọ Nsọ, ma weghachite amaghị ama na nkwenkwe ụgha nke Oge Ọchịchịrị. Ma n’okpuru ngọzi Chineke na ọrụ ndị ikom ahụ dị ebube ndị Ọ kpọlitere ka ha soro Luther dochie ya, a kwatụghị Protestantizim n’ala. Ọ bụghị amara ma ọ bụ ogwe aka ndị eze ka ọ ga-eji bụrụ ike ya. Obodo ndị kasị nta, mba ndị kachasị dị umeala n’obi na ndị kasị nta n’ike, ghọrọ ebe e wusiri ike ya. Ọ bụ Geneva nta n’etiti ndị iro dị ike na-akpa nkata ibibi ya; ọ bụ Holland n’elu aja mmiri ya n’akụkụ oke osimiri ugwu, na-alụ ọgụ megide ọchịchị aka ike nke Spain, nke n’oge ahụ bụ alaeze kachasị ukwuu na nke kacha baa ọgaranya; ọ bụ Sweden jọrọ njọ, ala na-adịghị amị mkpụrụ, ka mmeri maka Ndozigharị ahụ ritere.” 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.

Ụka Katọlik mere ihe niile ha pụrụ ime iji zoo Akwụkwọ Nsọ n’aka mmadụ, site n’ịzọrọ na ọdịnala na omenala ha nke ndị na-ekpere arụsị karịrị Okwu Chineke. Ndị ndu Adventizim nke Laodisia agaghị akpọ ndị na-ekweghị ekwe n’ụlọikpe n’ihi ihe odide Ellen White, ma ndị Katọlik na-ekwupụta na ha bụ ndị ndu Battle Creek ga-eme otú ahụ. Nnọọ isi nke anụ ọhịa ahụ nke Katọlik bụ iji ike ọchịchị nke ụwa rụzuo ebumnuche okpukpe. Mgbe Adventizim chọọrọ ike iwu nke ọchịchị ụwa iji lekọta ụlọọrụ ya dị iche iche, a pụrụ ịhụ mkpụrụ nke “usoro nsọ” ha.

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.

N’ihe gbasara emume auto-da-fé (omume nke okwukwe) nke Njụta Okwukwe nke Spain, ahịhịa amị na obe na-apụta dịka ihe nnọchianya ndị e jikọtara na ikpọgide Kraịst n’obe. Ahịhịa amị ahụ na-ezo aka n’osisi eze ụgha e tinyere n’aka Jisọs mgbe e ji ogwu kpube ya okpueze, nke ndị agha Rom ji tie ya, na-anọchi anya ịkwa emo, ahụhụ, na nlelị.

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.

A na-egosi obe ahụ n’ụzọ pụtara ìhè n’usoro njem auto-da-fé. Obe ndụ ndụ (nke a na-ekpuchikarị n’akwa oji crepe) jere ozi dị ka akara nke Njụta Okwukwe, a na-eburu ya n’usoro njem nkwadebe pụrụ iche n’ụbọchị bu ya ụzọ, ma na-egosikwa ya n’oge emume ahụ. Ọ nọchiri anya ikike nke ụlọikpe ahụ.

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.

Iwepụ ihe onwunwe n’iwu na-ezo aka n’ịnakọrọ ihe onwunwe nke onye a mara ikpe (ịtụfuo ya n’okpuru njide ma ọ bụ iwepụ ya n’iwu), nke bụ ntaramahụhụ a na-ahụkarị n’Ọchịchị Nnyocha Okwukwe iji kwado ụlọikpe ahụ n’ego ma taa ịjụ okwukwe ahụhụ. A na-ekwupụta nke a n’ihu ọha n’ime ahịrịokwu ikpe auto-da-fé, na-eme ka ihere n’ihu ọha na igbochi ndị ọzọ pụta ìhè.

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.”

Akwụkwọ ndị Ellen G. White dere n’ụzọ doro anya ma bụrụkwa nke na-emechi okwu, na-akatọ nduzi ahụ nke ga-egbochi akwụkwọ ya n’ịgbalị ime ka abụ nke ubi vaịn a na-abụ kwụsị; ma nke a bụ omume ikpeazụ nke usoro na-adịghị nsọ, kpọmkwem tupu ha egosipụta agwa ha n’ihu ọha n’iwu Sọnde. Otu “ngagharị Katọlik,” kwekọrọ na ndị ikom iri abụọ na ise nke oge ochie na-akpọ isi ala nye anyanwụ. N’ime paragraf anọ ndị na-esonụ, paragraf mbụ na-akọwapụta “ndị mmadụ nke Chineke a na-ekwu na ha bụ nke Ya,” n’ime “ụbọchị ikpeazụ.” Ebe a na-ekwu okwu na-akụzi nke ọma na n’ụbọchị ikpeazụ, ndị ụkọchukwu Seventh-day Adventist ga n’ime “ụka dị iche iche na n’ime nnukwu nzukọ ndị a na-eme n’èzí,” “arịọsi ndị mmadụ ike banyere mkpa ọ dị idebe ụbọchị mbụ nke izu.”

> “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.”

> “Onyenweanyị nwere esemokwu megide ndị ya bụ ndị na-ekwupụta na ha bụ nke ya n’ụbọchị ikpeazụ ndị a. N’esemokwu a, ndị ikom nọ n’ọnọdụ ọrụ na ibu ọrụ ga-agbaso ụzọ nke dị nnọọ iche megide nke Nehemaịa soro. Ọ bụghị naanị na ha onwe ha ga-eleghara ụbọchị izu ike anya ma leda ya anya, kama ha ga-anwa igbochi ndị ọzọ idebe ya site n’ili ya n’okpuru mkpofu omenala na ọdịnala. N’ụlọ-nzukọ na n’ọgbakọ ukwu a na-eme n’èzí, ndị ozi ga-arịọsi ndị mmadụ ike mkpa ọ dị idebe ụbọchị mbụ nke izu. E nwere ọdachi n’elu oké osimiri na n’elu ala: ma ọdachi ndị a ga-aba ụba, otu mbibi na-esochi nke ọzọ nso; a ga-egosikwa obere ìgwè ndị na-edebe ụbọchị izu ike n’ihi akọ na uche dịka ndị na-ewetara ụwa iwe Chineke n’ihi ileghara ha na-eleghara Sọnde anya.”

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.

Nke a na-egosi nke ọma na Ndị Adventist Ụbọchị nke Asaa bụ “ndị na-ekwupụta onwe ha dị ka ndị Chineke” ndị ga-akwado idebe Ụbọchị Sọnde, nakwa na ha ga-atụkwa “aka” n’ebe “obere ìgwè ahụ nke ndị na-edebe Ụbọchị Izuike n’ihi akọ na uche” nọ. N’akụkụ na-esonụ, ọ na-ekwusi ike na mkpagbu nke oge gara aga ga-emegharị ọzọ. Akụkụ gara n’ihu ya kwụsịrị n’ebe ọ kpọrọ ndị na-ekwupụta onwe ha dị ka ndị Chineke iche n’ebe ndị ọ sịrị na ha bụ ndị na-edebe Ụbọchị Izuike n’ihi akọ na uche nọ. O wee webata akụkọ ihe mere eme gara aga, ma dọọ aka ná ntị na akụkọ ndị ahụ ga-emegharị ọzọ n’ụbọchị ikpeazụ. O doro anya nke ukwuu.

> “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.

> “Setan na-agba mbọ ka e kwee ụgha a ka o wee dọrọ ụwa n’agha. Ọ bụ atụmatụ ya ime ka mmadụ nabata njehie n’ike. Ọ na-ekere òkè nke ukwuu n’ịgbasa okpukpe ụgha niile, ọ gaghịkwa akwụsị n’ihe ọ bụla n’ime mgbalị ya ime ka a nabata ozizi ndị na-ezighị ezi. N’okpuru uwe mkpuchi nke ịnụ ọkụ n’obi n’ihe metụtara okpukpe, ndị mmadụ, bụ ndị mmụọ ya kpaliri, ewepụtala ahụ́hụ́ ndị kasị obi ọjọọ maka mmadụ ibe ha, ma mee ka ha taa ahụhụ ndị kasị dị egwu. Setan na ndị nnọchiteanya ya ka nwerekwa otu mmụọ ahụ ruo ugbu a; a ga-emegharịkwa akụkọ ihe mere n’oge gara aga n’ụbọchị anyị.”

> “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.

> “E nwere ndị mmadụ ndị tinyeworo uche ha na ọchịchọ ha imezu ihe ọjọọ; n’ime omimi ọchịchịrị nke obi ha ka ha kpebiri mpụ ndị ha ga-eme. Ndị a aghọgburu onwe ha. Ha ajụwo nnukwu iwu ziri ezi nke Chineke, ma n’ọnọdụ ya ha ewulitela ụkpụrụ nke aka ha, ma site n’itule onwe ha na ụkpụrụ a ha na-ekwupụta onwe ha dị ka ndị dị nsọ. Onyenwe anyị ga-ekwe ka ha kpughee ihe dị n’ime obi ha, ka ha gosipụta n’omume mmụọ nke nna-ukwu na-achịkwa ha. Ọ ga-ahapụ ha ka ha gosi asị ha kpọrọ iwu ya site n’otú ha si emeso ndị na-eguzosi ike n’ihe n’ihe iwu ahụ chọrọ. A ga-akpali ha site n’otu mmụọ ahụ nke ara okpukpe nke kpaliri igwe mmadụ ahụ gara n’ihu ikpogide Kraịst n’obe; ụka na alaeze ga-ejikọta onwe ha n’otu nkwekọrịrị rụrụ arụ ahụ.”

> “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.

> “Ụka nke oge a esowo nzọụkwụ ndị Juu nke oge ochie, bụ́ ndị wepụrụ iwu nile nke Chineke n’akụkụ n’ihi omenala nke onwe ha. Ọ gbanweela iwu e nyere n’usoro, mebie ọgbụgba ndụ ebighị ebi, ma ugbu a, dịka n’oge ahụ, mpako, ekweghị ekwe, na enweghị ntụkwasị obi n’okwukwe bụ ihe si na ya pụta. E gosipụtara ezi ọnọdụ ya n’ezie n’okwu ndị a sitere n’abụ Mosis: ‘Ha emebiwo onwe ha, ntụpọ ha abụghị ntụpọ nke ụmụ ya; ha bụ ọgbọ gbagọrọ agbagọ na nke agbagọrọ agbago. Ọ̀ bụ otu a ka unu si akwụghachi Jehova, unu ndị mmadụ nzuzu na ndị enweghị amamihe? Ọ̀ bụghị ya bụ nna gị nke zụtara gị? Ọ̀ bụghị ya mere gị, ma guzosie gị ike?’” Review and Herald, March 18, 1884.

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

E nwere amaokwu n’azụ amaokwu n’ime Mmụọ nke Amụma nke na-akọwapụta mkpagbu nke ndị kwesị ntụkwasị obi Chineke nke ụbọchị ikpeazụ ga-enwe, ma “ụka nke taa” nke ọ na-akọwa abụghị Iso Ụzọ Kraịst n’ozuzu ya, kama ọ bụ ụka ahụ nke ọ na-egosipụta ugboro ugboro dị ka nke e ji ụka ndị Juu mee ihe nnọchianya ya. Amaokwu ndị ahụ doro anya n’ime ihe odide ya bụ ihe na-akpali ụka Seventh-day Adventist ime mgbalị itinye mgbochi n’elu ihe odide Sister White, dịka nrọ ya si akọwa ya n’ụzọ dabara adaba. Omume ha megide ihe odide ya, ndị bụ ngwongwo doro anya nke ụlọ ya nke ndị ndu Battle Creek, ndị gbanwere ghọọ usoro nsọ nke Katọlik, ga-egbochibido. A na-anọchikwa mwakpo ha megide ihe odide ya anya site na mwakpo e mere megide ihe odide Jeremiah. Nrọ Ellen White bụ àmà nke abụọ banyere ịkụ ọkụ ihe odide Jeremiah.

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.

N’ọgbọ nke atọ nke Adventizim nke Laodisia, ime nkwekọrịta na imezigharị n’eziokwu bụ isiokwu kacha pụta ìhè. Ụgbọ nke atọ a nọchiri anya ya site na nzukọ Pergamọs. Malite na mbipụta akwụkwọ W. W. Prescott nke a kpọrọ The Doctrine of Christ n’afọ 1919, ruo n’mbipụta Questions on Doctrine n’afọ 1957, na-akọwa oge mgbanwe nke mbipụta alfa nọchiri anya ya ma kwụsịkwa na mbipụta omega. Akwụkwọ mbụ ahụ nọchiri anya ịjụ nke W. W. Prescott jụrụ Ọdụm nke ebo Juda, n’ihi echiche Protestant dara n’apụzọ banyere Kraịst. Akwụkwọ Prescott, nke e nyere aha ya nke ọma The Doctrine of Christ, wepụrụ kpamkpam ozi amụma nke Millerite, hapụ naanị nkọwa efu banyere Jizọs nke Katọlik na Protestant dara n’apụzọ na-efe ofufe. Akwụkwọ ikpeazụ n’ọgbọ ahụ na-akọwa nsọpụrụ na izi ezi nke na-ebibi iwu Chineke, ikpe ziri ezi Ya na ebere Ya. E nyere Izrel oge ochie ọrụ ịbụ ndị nlekọta nke iwu Chineke, ma Adventizim kwesịkwara ịbụ ndị nlekọta ọ bụghị naanị nke iwu Chineke, kama kwa nke Okwu amụma Ya. N’afọ 1919, e bipụtara akwụkwọ jụrụ ịgbachitere Okwu amụma Chineke, na-akara mmalite nke ọgbọ nke atọ nke Adventizim nke Laodisia nke kwụsịrị na akwụkwọ jụrụ iwu Chineke.

> “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.

> “Ọ bụrụ na i were isi-ike nke obi na-emetụ n’obi, ma site n’nganga na ezi omume nke onwe jụ ikwupụta mmejọ gị, a ga-ahapụ gị n’okpuru ọnwụnwa Setan. Ọ bụrụ na mgbe Onyenwe anyị kpughere gị njehie gị, ị naghị echegharị ma ọ bụ kwupụta mmejọ, nlekọta amamihe ya ga-eme ka i laghachi n’otu ebe ahụ ugboro ugboro. A ga-ahapụ gị ka i mee mmejọ ndị yiri nke ahụ, ị ga-anọgide na-enweghị amamihe, ị ga-akpọkwa mmehie ezi omume, ma kpọọ ezi omume mmehie. Otutu aghụghọ ndị ga-aka ike n’ụbọchị ikpeazụ ndị a ga-agbachikwa gị gburugburu, ị ga-agbanwekwa ndị ndú, ma ị gaghị ama na i meela otú ahụ.” Review and Herald, December 16, 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.

Pẹgamos, ụka nke atọ, dugara na Tayaịtịra, ụka ndị popu, nke bụ ọgbọ nke anọ, mgbe ndị ikom iri abụọ na ise kpọrọ isi ala nye akara nke ọchịchị Tayaịtịra.

> “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.

> “Iwu nke ndị mbido ndị kolonist nakweere, nke nyere naanị ndị òtù ụka ikike ịtụ vootu ma ọ bụ ijide ọkwa n’ọchịchị obodo, dugara n’ọrịa kacha njọ n’azụ. A nabatara usoro a dịka ụzọ isi chekwaa ịdị ọcha nke steeti, ma nsonaazụ ya bụ mmebi nke ụka. Ebe ikwupụta okpukpe ghọrọ ọnọdụ e ji enweta ikike ịhọpụta na ijide ọkwa, ọtụtụ ndị, ndị naanị mkpali amụma ụwa kpaliri, sonyere na ụka n’enweghị mgbanwe nke obi. N’otu a, ụka ndị ahụ bịara ịgụnye, n’ókè dị ukwuu, ndị a na-agbanwebeghị; ọbụna n’ime ozi ụkọchukwu ka e nwere ndị na-abụghị naanị na ha jidesiri njehie ozizi ike, kama ndị na-amaghịkwa ike mmeghari nke Mmụọ Nsọ. N’otu a ka e gosikwara ọzọ ajọ nsonaazụ ahụ, nke a hụworo ugboro ugboro n’akụkọ ihe mere eme nke ụka site n’ụbọchị Constantine ruo ugbu a, nke ịgbalị iwulite ụka site n’enyemaka nke steeti, nke ịrịọ ike ọchịchị ụwa ka ọ kwado oziọma nke Onye ahụ kwuru, sị: ‘Alaeze m abụghị nke ụwa a.’ Jọn 18:36. Njikọ nke ụka na steeti, ọ bụrụgodị na ogo ya pere mpe nke ukwuu, n’agbanyeghị na o nwere ike iyi ka ọ na-eme ka ụwa bịaruo ụka nso, n’eziokwu ọ bụghị ihe ọzọ karịa ime ka ụka bịaruo ụwa nso.” 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.

“Njikọ ụka na ọchịchị, ọbụna ma ogo ya dị ntakịrị nke ukwuu, n’agbanyeghị na ọ pụrụ ịdị ka ọ na-eme ka ụwa bịarukwuo ụka nso, n’eziokwu ọ bụ naanị ime ka ụka bịarukwuo ụwa nso.” N’abalị iri na asatọ nke ọnwa Mee, afọ 1977, Bert B. Beach (otu onye nduzi n’ime Division Northern Europe-West Africa nke ụka ahụ, ma sonyekwa n’ihe gbasara mmekọrịta n’etiti ụka dị iche iche) nyere onye ahụ na-emegide Kraịst, Pope Paul VI, nrite medal e kpuchiri ọlaedo n’oge nnọkọ ìgwè mmadụ na Rome. Nke a bụ akụkụ nke nzukọ nke Conference of Secretaries of World Confessional Families. E kọrọ ihe omume ahụ na Adventist Review (Ọgọst 11, 1977), ma Religious News Service kpọrọ ya ihe mbụ o mere ka onye nnọchi anya SDA nke gọọmentị kwadoro zukọta na Pontiff.

> “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.

> “Onyenweanyị ekwuwo ọnụ n’ibe megide ndị na-ewepụ ihe n’Akwụkwọ Nsọ ma ọ bụ na-etinye ihe n’ime ha. Nnukwu A BỤRỌ M kpebiela ihe ga-abụ iwu nke okwukwe na ozizi, ma Ọ họpụtara na Bible ga-abụ akwụkwọ nke ezinụlọ. Ụka nke na-arapara n’okwu Chineke kewapụrụ onwe ya kpamkpam n’ebe Rom nọ. Ndị Protestant bụbu ndị dị otu a, dịpụrụ adịpụ n’ebe nnukwu ụka a nke ndapụ n’ezi okwukwe nọ, ma ha abịarukwuola ya nso, ma ha ka nọkwa n’ụzọ nke ime ka ha na Ụka Rom dịrị ná mma ọzọ. Rom anaghị agbanwe agbanwe mgbe ọ bụla. Ụkpụrụ ya agbanwebeghị ọbụna ntakịrị. Ọ belatabeghị ọdịiche dị n’etiti onwe ya na ndị Protestant; ọ bụ ha mere ngagharị niile n’ihu. Ma gịnị ka nke a na-egosi gbasara Protestantism nke taa? Ọ bụ ịjụ eziokwu Bible na-eme ka mmadụ bịaruo ekweghị na Chineke nso. Ọ bụ ụka lara azụ n’okwukwe na-ebelata anya dị n’etiti onwe ya na Papacy.”

> “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?

> “Ọ bụ mkpụrụobi dị ka Luther, Cranmer, Ridley, Hooper, na ọtụtụ puku ndị ikom a ma ama ndị ghọrọ ndị e gburu n’ihi eziokwu, ka ha bụ ezi ndị Protestant n’ezie. Ha guzooro dị ka ndị nche ntụkwasị obi nke eziokwu, na-ekwupụta na Protestantism apụghị ijikọta onwe ya na Romanism, kama ọ ghaghị ịdị kewapụrụ na ụkpụrụ nke Papacy dị anya dịka ọwụwa anyanwụ si dị anya n’ebe ọdịda anyanwụ nọ. Ndị dị otu a na-akwado eziokwu enweghị ike ịdị n’otu nkwekọrịta na ‘nwoke mmehie ahụ’ karịa ka Kraịst na ndịozi ya pụrụ ịdị. N’oge ndị gara aga ndị ezi omume chere na ọ gaghị ekwe omume ijikọ onwe ha na Rome, ma, ọ bụ ezie na mmegide ha megide usoro njehie a ka e jigidere n’ihe ize ndụ nke akụ na ụba na ndụ, ha ka nwere obi ike ịnọgide na nkewa ha, ma jiri obi dike lụọ ọgụ n’ihi eziokwu. Eziokwu nke Bible dịrị ha ọnụ karịa akụnụba, nsọpụrụ, ma ọ bụ ọbụna ndụ n’onwe ya. Ha enweghị ike inwe ndidi ịhụ ka a na-eli eziokwu n’okpuru nnukwu ibu nke nkwenkwe ụgha na aghụghọ okwu ụgha. Ha weere okwu Chineke n’aka ha, welie ọkọlọtọ nke eziokwu n’ihu ndị mmadụ, ma jiri obi ike kwupụta ihe ahụ Chineke kpugheere ha site n’ịchọgharị Bible n’ụzọ ọkụkọrọ anya. Ha nwụrụ ọnwụ kasị njọ n’ihi ntụkwasị obi ha nye Chineke, ma site n’ọbara ha ha zụtaraara anyị nnwere onwe na uru ndị ọtụtụ ndị na-ekwu na ha bụ ndị Protestant na-ahapụ n’aka ike nke ajọ ihe n’ụzọ dị mfe. Ma ànyị ga-ahapụ uru ndị a e ji nnukwu ọnụ ahịa zụta? Ànyị ga-ewetara Chineke nke eluigwe mkparị, ma, mgbe o meworo ka anyị nwere onwe anyị pụọ n’ike nkekọ Rom, anyị alaghachi itinye onwe anyị ọzọ n’ohu nke ike a na-emegide Kraịst? Ànyị ga-egosi ire ere anyị site n’ịbịanye aka hapụ nnwere onwe okpukpe anyị, ikike anyị ife Chineke ofufe dịka ntụziaka nke akọ na uche nke anyị si dị?”

> “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.’

> “Olu Luther, nke gara n’ugwu na ndagwurugwu, nke kpagharịrị Europe dịka ala ọma jijiji, kpọrọ ka ndịozi ọma dị ukwuu nke Jizọs pụta ìhè, ma eziokwu ahụ ha kwadoro apụghị ime ka a gbachi ya nkịtị site n’ọkụ nkụ, site n’ịta ahụhụ, site n’ụlọ mkpọrọ, site n’ọnwụ; ma ruo ugbu a olu ndị agha ahụ a ma ama nke ndị nwụrụ n’ihi okwukwe ka na-agwa anyị na ike Rom bụ ndapụ n’ezi okwukwe ahụ e buru amụma banyere ya n’ụbọchị ikpeazụ, ihe omimi nke ajọ omume ahụ Pọl hụrụ ka ọ malitelarị ịrụ ọrụ ọbụna n’oge ya. Okpukpe Roman Katọlik na-enweta ala ngwa ngwa. Popu na-arịwanye elu, ma ndị tụgharịrị ntị ha pụọ n’ịnụ eziokwu na-ege ntị n’akụkọ ifo aghụghọ ya. Ụlọ ekpere ndị Pope, kọleji ndị Pope, ebe obibi ndị nọn, na ebe obibi ndị mọnk na-arịwanye elu, ụwa Protestant yikwara ka ọ nọ n’ụra. Ndị Protestant na-efunahụ akara nkewa ahụ nke mere ka ha dị iche n’ụwa, ma ha na-ebelata anya dị n’etiti onwe ha na ike Rom. Ha atụgharịwo ntị ha pụọ n’ịnụ eziokwu; ha achọghị ịnakwere ìhè ahụ Chineke mere ka ọ mụọ n’ụzọ ndụ ha, ya mere ha na-abanye n’ọchịchịrị. Ha na-ekwu okwu nlelị banyere echiche ahụ na a ga-enwe mmelite nke mkpagbu obi ọjọọ gara aga n’aka ndị Romanist na ndị na-esonyere ha. Ha amataghị eziokwu ahụ na okwu Chineke na-ebu amụma n’ụzọ zuru ezu banyere mmelite dị otu a, ma ha agaghị ekweta na ndị Chineke n’ụbọchị ikpeazụ ga-ata ahụhụ mkpagbu, ọ bụ ezie na Bible na-ekwu, ‘Dragọn ahụ wee wee iwe megide nwanyị ahụ, wee gawa ibu agha imegide ndị fọdụrụ n’ọmụmụ ya, ndị na-edebe iwu Chineke, ma nwee àmà Jizọs Kraịst.’”

> “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.

> “Popu bụ okpukpe nke ọdịdị mmadụ, ma ìgwè mmadụ ka ukwuu hụrụ ozizi n’anya nke na-ekwe ka ha mee mmehie, ma n’otu oge ahụ na-atọhapụ ha n’azụ́ ya. Ndị mmadụ aghaghị inwe ụdị okpukpe ọ bụla, ma okpukpe a, nke e si n’ọrụ aghụghọ mmadụ wuo, ma ka na-azọkwa ikike sitere n’aka Chineke, dabara n’uche anụ ahụ. Ndị mmadụ na-eche na ha bụ ndị amamihe na ndị nwere nghọta na-apụ n’ụzọ n’ịnya isi pụọ n’ụkpụrụ ezi omume, bụ́ iwu iri ahụ, ma ha anaghị eche na ọ kwekọrọ n’ugwu ha ịjụ ase banyere ụzọ nile nke Chineke. Ya mere ha na-abanye n’ụzọ ụgha, n’ụzọ ndị a machibidoro iwu, ha na-aghọ ndị zuru onwe ha oke, ndị jupụtara n’ịkwalite onwe ha, dị ka ihe nlereanya nke poopu si dị, ọ bụghị dịka ihe nlereanya nke Jizọs Kraịst si dị. Ha aghaghị inwe ụdị okpukpe nke nwere ihe a na-achọ obere nke mmụọ na ịgọnarị onwe onye, ma ebe amamihe mmadụ nke a na-edoghị nsọ agaghị edu ha ka ha kpọọ popu asị, a na-adọrọ ha n’ụzọ nkịtị n’ebe ndokwa na ozizi ya dị. Ha achọghị ije n’ụzọ nile nke Onyenwe anyị. A mụchala ha amụcha nke ukwuu ime ka ha chọọ Chineke site n’ekpere na n’ịdị umeala n’obi, n’inwe nghọta nwere ọgụgụ isi banyere okwu ya. Ebe ha anaghị echegbu onwe ha ịma ụzọ nile nke Onyenwe anyị, uche ha meghere kpamkpam n’ihu aghụghọ nile, dịkwa njikere kpamkpam ịnakwere ma kwere ụgha. Ha dị njikere ka ewere ụgha ndị kasị enweghị uche, ndị kasị na-emegiderịta onwe ha, tụkwasị ha n’aka dịka eziokwu.”

> “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.

> “Ọrụ aghụghọ kasịnụ nke Setan bụ popu; ma ebe e gosiri na oge nke ọchịchịrị uche dị ukwuu bara uru nye Romanizim, a ga-egosikwa kwa na oge nke ìhè uche dị ukwuu bara uru kwa nye ike ya; n’ihi na uche ndị mmadụ na-elekwasị anya n’ịdị elu nke onwe ha, ha adịghịkwa achọ ijide Chineke n’ihe ọmụma ha. Rom na-ekwu na ọ naghị emehie emehie, ndị Protestant na-esokwa n’otu ahịrị ahụ. Ha achọghị ịchọ eziokwu ma si n’ìhè gaa n’ìhè ka ukwuu. Ha na-eji ikpe-asu mechie onwe ha gburugburu, ma yie ka ha dị njikere ka e duhie ha na iduhiekwa ndị ọzọ.

> “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.

> “Ma ọ bụ ezie na àgwà nke ụka dị iche iche na-akụda mmụọ, ma o nweghị mkpa ka a daa mba n’obi; n’ihi na Chineke nwere otu ndị ga-edobe ntụkwasị obi ha n’eziokwu Ya, ndị ga-eme ka Bible, na Bible naanị ya, bụrụ iwu okwukwe na ozizi ha, ndị ga-ebuli ụkpụrụ elu, ma jidekwa ọkọlọtọ ahụ n’elu nke e dere n’elu ya, “Iwu Chineke na okwukwe Jizọs.” Ha ga-eji ozi-ọma dị ọcha kpọrọ ihe, ma mee ka Bible bụrụ ntọala okwukwe na ozizi ha.

> “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.

> “N’oge dị ka nke a, mgbe ndị mmadụ na-atụfu iwu nke Onye-nwe nke ndị agha n’akụkụ, ekpere Devid dabara adaba,—‘Ọ bụ oge ka Ị rụọ ọrụ, O Onyenwe anyị; n’ihi na ha emeela ka iwu Gị bụrụ ihe efu.’ Anyị na-abịaru oge mgbe a ga-awakwasị iwu Chineke nlelị fọrọ nke nta ka ọ bụrụ nke ụwa nile, ndị Chineke na-edebe iwu Ya ga-anwale kwa ike; ma hà ga-atụfu nsọpụrụ ha nwere n’ebe iwu Jehova nọ n’ihi na ndị ọzọ anaghị ahụ ma ghọta na ihe iwu ahụ chọrọ na-abụ ihe na-adịgide adịgide nke na-ekekọta mmadụ? Ka ndị Chineke na-edebe iwu Ya, dịka Devid, sọpụrụ iwu Chineke n’otu ọ̀tụ̀tụ̀ ahụ ndị mmadụ na-atụfu ya n’akụkụ ma na-awakwasị ya enweghị nsọpụrụ na nlelị.” Signs of the Times, February 19, 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.

Afọ abụọ tupu onye ndu nke ụka Laodisia Seventh-day Adventist enye onye na-emegide Kraịst ọla edo, n’afọ 1975, e butere ikpe megide ụka Seventh-day Adventist; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR n’Ụlọikpe Mpaghara nke United States maka Mpaghara Ugwu California), ebe Equal Employment Opportunity Commission gbara ụlọ mbipụta akwụkwọ nke ụka ahụ akwụkwọ n’aha ụmụanyị ọrụ abụọ—Merikay Silver (onye bụbu onye ndezi nke hapụrụ ọrụ tupu oge e webatara ikpe ahụ) na Lorna Tobler—na-ebo ebubo ịkpa ókè dabere n’okike nwoke na nwanyị n’ihe gbasara ụgwọ ọnwa na uru ọrụ. Ụka ahụ gbachitere omume ya n’ụfọdụ akụkụ site n’ịkpọtụrụ ihe ewepụrụ n’okpukpe ma na-atụlekwa usoro ọchịchị ya.

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.”

N’ime nkwupụta e ji iyi kwado nke e dere n’ụbọchị 6 Febrụwarị 1976 (nke bụ akụkụ nke akwụkwọ nchebe e nyefere ụlọikpe), Neal C. Wilson (onye n’oge ahụ bụ onyeisi Ngalaba North America nke ụka ahụ, ma mesịa bụrụ onyeisi General Conference site n’afọ 1979–1990) kwuru banyere echiche akụkọ ihe mere eme nke ụka ahụ gbasara Roman Catholicism. E mere nkwupụta ahụ n’ọnọdụ a na-arụ ụka megide ịkọwa ụka ahụ dị ka nke nwere “nhazi ọchịchị elu” yiri usoro papal. Okwu ahụ dum dị mkpa bụ: “Ọ bụ ezie na ọ bụ eziokwu na e nwere oge n’ime ndụ nke Ụka Seventh-day Adventist mgbe nzukọ okpukpe ahụ jidere n’ezie echiche megide Roman Catholicism, ma jiri okwu ahụ ‘nhazi ọchịchị elu’ n’ụzọ nlelị kpọọ ụdị ọchịchị ụka nke papacy, àgwà ahụ n’aka Ụka ahụ abụghị ihe ọzọ karịa ngosipụta nke mmegide popu nke juru ebe niile n’etiti ụka Protestant ndị na-agbasosi ọdịnala ike n’oge mbido narị afọ a na n’akụkụ ikpeazụ nke narị afọ gara aga, nke a tụfuru ugbu a n’akpịrịkpa ihe mkpofu nke akụkọ ihe mere eme n’ihe metụtara Ụka Seventh-day Adventist.”

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.”

Nke a na-egosipụta mgbanwe nke na-apụ n’ụzọ ụka siri omenala kọwaa amụma, nke kpọrọ papacy “anụ ọhịa” ma ọ bụ antikraịst n’Akwụkwọ Mkpughe. Ndị nkatọ nọ n’ime ụka na ndị nọ n’èzí ya akọwala nke a dị ka ileda ma ọ bụ ịhapụ ọnọdụ ahụ na-emegide Katọlik iji kwekọọ na ecumenism nke oge a ma ọ bụ nchebe nke iwu. Wilson, n’afọ 1985, kpọrọ ndị Isi nke Nkewa dị iche iche nke ụka “kadịnal,” mgbe o kwuru, “… ọ dịghị ‘kadịnal’ ọbụla sitere n’alaeze niile nke Far East, ebe o yikarịrị ka a ga-enwe ‘kadịnal’ abụọ sitere n’Afrịka.”

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.

Nwannaanyị White kwuru na ọ bụ ụka laghachiri azụ na-ebelata anya dị n’etiti onwe ya na popu! E gosiri nkwekọrịta nke ọgbọ nke atọ dị ka ịkwa ákwá maka Tammuz n’Ezikiel isi nke asatọ, nakwa site na nkwekọrịta nke Pegamọs. Ọgbọ mbụ site n’afọ 1863 ruo 1888 nọchiri anya ụka nke Efesọs, ụka nke tụfuru ịhụnanya mbụ ya; ịhụnanya mbụ nke mmegharị Millerite bụ ozi amụma ahụ, isi mbụ nke ozi amụma ahụ kwa bụ “oge asaa” ahụ nke e wepụrụ n’akụkụ n’afọ 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.

Site n’afọ 1888 ruo n’afọ 1919, ọgbọ nke abụọ nke Smyrna na ime-ụlọ nzuzo nke Ezikiel nọchiri anya ya, hụrụ ọnwụ nke Mmụọ nke Amụma, dịka e liri Nwanyị White n’afọ 1915. A ka chọrọ nkọwa ndị ọzọ gbasara ọgbọ anọ ahụ iji mezue àmà ahụ, ma a ghaghị ịghọta nnupụisi ahụ na-aga n’ihu nke ọma ka e wee ghọta n’uju otú ndị si n’ezi okwukwe dapụ pụrụ isi “machibido” ihe odide Ellen White, ma ọ bụ otú ha pụrụ isi kwalite ụbọchị mbụ nke izu dịka ihe a pụrụ ịnakwere. Judas na-arụkọ ọrụ na “ndị aṅụrụma nke Efraim” ndị “na-achị ndị a” nọ na Jerusalem, ma ndị ahụ na-achị Jerusalem ma kpọọ anyanwụ isiala, ndị Sanhedrin nọchiri anya ha.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “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.’

> “N’etiti ụmụ Chineke ndị na-ekwupụta okwukwe ha, ntachi obi ole na ole ka e gosipụtara, okwu ilu ole ka e kwuworo, na ikpe-ikpé ole ka ekwupụtaworo megide ndị na-abụghị nke okwukwe anyị. Ọtụtụ elewo ndị nke ụka ndị ọzọ anya dịka ndị mmehie ukwu, ebe Onyenwe anyị eleghị ha anya otu a. Ndị na-ele otu a anya n’ebe ndị otu ụka ndị ọzọ nọ, kwesịrị iweda onwe ha ala n’okpuru aka dị ike nke Chineke. Ndị ha na-akatọ nwere ike ịbụ na ha enwetala naanị ntakịrị ìhè, ohere ole na ole, na uru pụrụ iche ole na ole. Ọ bụrụ na ha enweela ìhè ahụ ọtụtụ n’ime ndị otu ụka anyị nwere, ha nwere ike ịbụ na ha gaara aga n’ihu n’ogo ka ukwuu karịa, ma gosipụta okwukwe ha nke ọma karịa n’ihu ụwa. Banyere ndị na-anya isi n’ìhè ha, ma ha anaghị eje ije n’ime ya, Kraịst sịrị, ‘Ma asị m unu, ọ ga-adịrị Taịa na Saịdọn mfe karịa unu n’ụbọchị ikpe. Gịkwa, Kapanaum [Seventh-day Adventists, ndị enwetara ìhè dị ukwuu], onye e weliri elu ruo n’eluigwe [n’ihe gbasara ohere pụrụ iche], a ga-eweda gị ala ruo n’ọkụ mmụọ: n’ihi na ọ bụrụ na arụ ọrụ ike ndị e mere n’ime gị ka e meworo na Sọdọm, ọ gaara anọgide ruo taa. Ma asị m unu, na ọ ga-adịrị ala Sọdọm mfe karịa gị n’ụbọchị ikpe.’ N’oge ahụ Jisọs zara sị, ‘Ana m ekele gị, O Nna, Onyenwe eluigwe na ụwa, n’ihi na i zonarịwo ihe ndị a ndị amamihe na ndị nwere uche [n’echiche nke onwe ha], ma kpugheere ha ụmụ ọhụrụ.’”

> “‘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.’

> “‘Ma ugbu a, n’ihi na unu emewo ọrụ ndị a niile, ka Onyenweanyị kwuru, ma ekwawo m okwu nye unu, na-ebili n’isi ụtụtụ ma na-ekwu okwu, ma unu anụghị; akpọwokwa m unu, ma unu azaghị; ya mere aga m eme ụlọ a, nke a na-akpọ aha m n’elu ya, nke unu tụkwasịrị obi na ya, na ebe ahụ nke m nyere unu na nna unu ha, dịka m mere Shailo. Aga m achụpụkwa unu n’ihu m, dịka m chụpụrụ ụmụnne unu niile, ọbụna mkpụrụ niile nke Ifrem.’”

> “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.

> “Onyenwe anyị emeela ka e guzobe n’etiti anyị ụlọọrụ ndị dị oke mkpa, a ga-elekọta ha, ọ bụghị dịka e si elekọta ụlọọrụ nke ụwa, kama dịka usoro Chineke si dị. A ga-elekọta ha n’anya nke lekwasịrị naanị n’ebube Ya, ka n’ụzọ niile e wee zọpụta mkpụrụ obi ndị na-ala n’iyi. N’ebe ndị nke Chineke nọ, akaebe nile nke Mmụọ abịawo, ma ọtụtụ emebeghị ntị n’ịba mba, ịdọ aka ná ntị, na ndụmọdụ.”

> “‘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?’

> “‘Nụanụ ugbu a nke a, unu ndị mmadụ nzuzu, ndị na-enweghị nghọta; ndị nwere anya ma ha adịghị ahụ ụzọ; ndị nwere ntị ma ha adịghị anụ ihe: ọ̀ bụ na unu agaghị atụ egwu m? ka Onyenwe anyị kwuru; ọ̀ bụ na unu agaghị ama jijiji n’ihu m, bụ́ onye tọrọ ájá ka ọ bụrụ ókè osimiri site n’iwu ebighị ebi, ka ọ ghara ịgafe ya: ma ọ bụ ezie na ebili mmiri ya na-agba oké ọgbaaghara, ha apụghị imeri; ọ bụ ezie na ha na-ada mkpu, ma ha apụghị ịgafe ya? Ma ndị a bụ ndị obi ha na-enupụ isi ma na-ajụ isi; ha enupụla isi, ha alakwara. Ha adịghịkwa asị n’obi ha, Ka anyị tụọ egwu Onyenwe anyị Chineke anyị ugbu a, onye na-enye mmiri ozuzo, ma nke mbụ ma nke ikpeazụ, n’oge ya: ọ na-edobere anyị izu ndị a kara aka nke owuwe ihe ubi. Ajọ omume unu emeela ka ihe ndị a pụọ, mmehie unu ewepụtakwala ezi ihe n’ebe unu nọ.... Ha anaghị ekpe ikpe okwu, okwu nke nwa na-enweghị nna, ma ha na-eme nke ọma; ha adịghịkwa ekpe ikpe ruuru ndị nọ ná mkpa. Ọ̀ bụ na agaghị m ahụta ihe ndị a? ka Onyenwe anyị kwuru; ọ̀ bụ na mkpụrụ obi m agaghị abọ ọbọ n’ahụ mba dị otu a?’”

> “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.

> “Ọ̀ ga-eme ka Onye-nwe-anyị kwuo, ‘Ekpela ekpere maka ndị a, ewelikwala iti mkpu ma ọ bụ arịrịọ n’ihi ha, emekwala arịrịọ nnọchi n’ihu m: n’ihi na agaghị m anụ gị’? ‘N’ihi ya, e gbochila mmiri ozuzo, ọ dịghịkwa mmiri ozuzo ikpeazụ.... Ị̀ gaghị esi n’oge a tie m mkpu, Nna m, gị bụ onye ndu nke nwata m?’” Review and Herald, Ọgọst 1, 1893.

Back to Articles