Article

# The Book of Daniel - Number Eighty-One

Igitabo cya Daniyeli - Umubare wa mirongo inani n'umwe

Unveiling the Historical Revisionism in Laodicean Adventism: Examining the Controversy Over the Daily

Guhishura Ivugururwa ry’Amateka muri Adventisimu y’Abanyakolaodikiya: Gusuzuma Impaka Zerekeye Igitambo gihoraho

Author

Jeff Pippenger

Published

February 14, 2024

Formats

PDF
Word
Song MP3

Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.

Gutekereza uhereye ku ntandaro ugana ku ngaruka nta gaciro bifite niba usobanuye nabi ingaruka, nk’uko byakozwe n’abanyamateka b’Abadiventisiti b’i Lawodikiya, bavuga nk’abafite ubutware ku mimerere n’abantu byari bifitanye isano n’Inteko Rusange yo mu 1888 yabereye i Minneapolis. Igisobanuro cyahumetswe kigaragaza ko icyo cyabaye cyari ugusubiramo kw’ubwigomeke bwa Kora, Datani na Abiramu, bwatewe n’urubanza rwabageneye kuzerera mu butayu imyaka mirongo ine kugeza bapfuye. Urwo rubanza nyine ni na rwo rwari rwaraciwe ku Budiventisiti bw’i Lawodikiya.

The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.

Ubugome bwari bukubiyemo ibiganiro by’ibanga, aho abagome bari mu buhumyi bukabije bw’i Lawodikiya ku buryo byababuzaga gusobanukirwa ko Imana yari izi imigambi yabo yategurirwaga inyuma y’inzugi zifunze n’ubugome bwabo. Nk’uko Kora, Datani na Abiramu bihishaga mu mahema yabo bagacura imigambi yabo kandi bagakwiza ubugome bwabo barwanya Mose, ni ko n’abagabo ba kera bo mu 1888 bihishe inyuma y’inzugi zifunze z’inzu zabo, kugira ngo bacure umugambi wo kurwanya Mushiki wacu White, umuhungu we n’intumwa zatoranijwe. Uhereye icyo gihe, Mushiki wacu White, Jones na Waggoner bagombaga kugabwaho ibitero.

The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”

Ibyiciro bine by’Abadiventisiti byakomeje gukura buhoro buhoro mu bugome bwabyo bwo kwigomeka, nk’uko bigaragazwa muri Ezekiyeli igice cya munani. Ibyumba by’amashusho byo mu rusengero rw’umubiri no mu rusengero rw’umuntu byari byaramaze gushinga imizi mu bitekerezo bibi, kandi ubupfumu bw’umwuka bwari bwaratuye ku basaza ba kera bari barashyiriweho kurinda abantu. Mu gihe cyabanzirizaga 1888, abo basaza ba kera babanje gusiga ibara ku butware bwa Bibiliya, hanyuma no ku Mwuka w’Ubuhanuzi; kandi mu 1884, iyerekwa rigaragarira bose ryarahagaze. Ubupfumu bw’umwuka bwa panteyisime bwa Kellogg bwatangiye kwinjira mu mateka yabanzirizaga 1888, kandi 1888 iranga ukuza kw’icyiciro cya kabiri. Abanyamateka b’Abadiventisiti bashobora kuba bataranditse ubuhamya nyakuri bw’amateka bw’ubwigomeke bwagaragariye muri iyo nama, ariko nk’uko Byahumetswe bivuga, Abarinzi bo mu ijuru “bumvise ijambo ryose kandi bararyandika,” ari yo “magambo yo mu bitabo byo mu ijuru.”

The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.

Ubugome bugaragajwe n’“ibyumba by’amashusho by’ibanga” bya Ezekieli, bwari igitero ku musingi nyakuri. Bwagaragazaga igitero ku muhanuzi-kazi no ku ntumwa zatoranyijwe, kandi bwagaragaje ukuza kw’imizimu. Muri icyo gihe cy’abo bantu, igitero gikomeye cyakurikiyeho cyagombaga kugabwa na Satani ku musingi nyir’izina w’imfatiro za William Miller.

Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.

Miller yubakiye uruhurirane rw’ibyo yashyiraga ku buhanuzi byose ku gusobanukirwa ko ububasha bubiri bw’ikorwa ry’ukurimbura buvugwa muri Daniyeli 8:13 bwagereranyaga ubupagani bukurikiwe n’ubupapa. Mu mwaka wa 1901, Lewis Conradi, umwe mu bayobozi b’Abadivantisiti b’i Lawodikiya mu Budage, yongeye kwinjiza imyumvire y’Abaporotesitanti baguye ivuga ko “ibya buri munsi” byo mu gitabo cya Daniyeli byagereranyaga umurimo wa Kristo wo mu buturo bwera.

During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”

Mu gihe cy’amateka cyakurikiye inama ya Minneapolis yo mu 1888, ubupfumu bwo mu by’umwuka bw’umuyobozi w’umurimo w’ubuzima bwakomeje kwiyongera, kandi ukwitaranya kw’abayobozi gukomeza hagati yabo, kuko ingaruka z’ukwanga ubutumwa bwa Jones na Waggoner zakomeje kubagabanyiriza imbaraga. Mu ntangiriro z’ikinyejana gishya, W. W. Prescott, umuyobozi w’Umudiventisiti w’i Lawodikiya wari warahawe impamyabumenyi za tewolojiya n’amashuri y’Abaporotesitanti bateshutse, yambaye umwitero wa Satani kugira ngo ateze imbere inyigisho ya Conradi yerekeye “ibya buri munsi,” kandi nk’uko bihora bigenda, “abatsinze ni bo bandika amateka.”

The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.

Abamarayika bera banditse amateka nyakuri, ariko Ubuga-ndwi bw’Abadiventisiti b’i Lawodikiya bwashyizeho icyerekezo cy’amateka y’impaka zerekeye kwangwa kw’imyumvire ya Miller ku byitwa “ibya buri munsi,” ku buryo hari uwo ari we wese wo mu “batize” bo muri Ubuga-ndwi bw’Abadiventisiti b’i Lawodikiya usigara yemera ko insobanuro y’“ibya buri munsi,” Mushiki wa White yavuze ko yaturutse ku “bamarayika birukanywe mu ijuru,” ari inyigisho y’ukuri koko. Mu myaka ya mbere y’ikinyejana cya makumyabiri, W. W. Prescott yabaye ku isonga mu gutegura igitabo cyiswe The Protestant. Inshingiro yose y’icyo gitabo yari iyo kwigisha ko imyumvire ya Miller ku “bya buri munsi” yari atari yo, kandi ko Uprotestanti bwahakanye ukwizera, aho yari yarakuye impamyabumenyi ze za tewolojiya, bwari bwo bwari bufite ukuri mu guha Kristo ikimenyetso cya Satani. Muri ayo mateka A. G. Daniells (Perezida w’Inteko Rusange), yifatanyije na Prescott muri icyo gitero cya satani cyagabwagaho ukuri, n’ubwo Mushiki wa White yari yaramaze kwemeza ku buryo butaziguye ko imyumvire ya Miller ku “bya buri munsi” ari yo nyakuri.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Uwiteka yanyeretse ko imbonerahamwe ya 1843 yayoborwaga n’ukuboko kwe, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri yo, kugahisha ikosa ryari muri imwe mu mibare, ku buryo nta wushoboraga kuribona, kugeza aho ukuboko kwe kuvanweho.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Hanyuma mbona, ku byerekeye ‘Ihoraho,’ yuko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’abantu, kandi ko ritari iryo mu mwandiko; kandi ko Uwiteka yahaye imyumvire nyayo y’ibyo abatangaje ubutumwa bw’igihe cy’urubanza. Igihe ubumwe bwari bugihari, mbere ya 1844, hafi ya bose bari bahuje ku myumvire nyayo y’‘Ihoraho;’ ariko uhereye mu 1844, mu rujijo, hafashwe indi myumvire, maze hakurikiraho umwijima n’urujijo.” Review and Herald, November 1, 1850.

At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”

Mu gihe cy’igitero cya Prescott na Daniells barwanyaga ukuri kw’“iby’iteka,” Prescott na Daniells bari bahagarariye igitekerezo cy’abake kuri iyo ngingo, kandi inama ya Mushiki wa White yabahaga muri icyo gihe cy’impaka yari iy’uko bagombaga guceceka, nubwo yabivuze mu mvugo irushaho kugira amakenga, nk’iyi ngo “ubwenge bwanyu buri mu guceceka.” Igihe yabacyahaga ku bw’imyumvire yabo y’ibinyoma, yanashimangiye ko ingingo y’“iby’iteka” itagombaga guhindurwa ikibazo cy’igerageza. Abahindura amateka, aho iyo myumvire yo guhindura amateka ari uburyo bw’inyandiko z’amateka bwitirirwa gutangirira mu muryango w’Abayezuwiti bo muri Kiliziya Gatolika, bakoresheje amagambo ye yerekeye ko “iby’iteka” bitagomba guhindurwa ikibazo cy’igerageza kugira ngo babuze isuzumwa ry’ukuri kandi ritabogamye ry’iyo nyigisho. Bagoreka amagambo ye, kuko uko byagenda kose basiga inyuma ko igihe yatangaga inama yo kutabyutsa impaka ku ngingo y’“iby’iteka,” buri gihe yaherekezaga ayo magambo n’andi nk’aya ngo, “muri iki gihe,” cyangwa “mu bihe biriho ubu.”

As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.

Nk’umuhanuzikazi, yarageragezaga kugabanya no kugenzura impaka zari zirushaho gukara zari zigeze hafi guteza amacakubiri akomeye mu itorero muri rusange, zatezwaga n’agatsiko k’abantu batekerezaga ko, kubera ko bari abayobozi, bafite uburenganzira bwo guteza imbere icyo ari cyo cyose bo ubwabo bemeje ko ari ukuri. Kandi Uwiteka, abinyujije mu ngaruka z’ubuhamya bwe, yakomeje kuburizamo no kubuza umurimo wa Satani gukomeza, kugeza apfuye. Hanyuma mu mwaka wa 1931, hageragejwe indi gahunda nshya yo kwanga ukuri kw’“ibya buri munsi,” kandi amaherezo biragerwaho. Uyu munsi gusobanukirwa nyakuri n’insobanuro y’“ibya buri munsi” ni ko gusobanukirwa gufitwe n’abari bake muri Adventisime y’i Lawodikiya, kandi mu mimerere iriho ubu, “ibya buri munsi” rwose ni ikibazo cy’igerageza.

When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.

Iyo igitekerezo cyari gishyigikiwe na benshi igihe cyabaga gifite gusobanukirwa nyakuri, nticyabaga ikigeragezo; ariko iyo ukuri kwose gusobanuwe ko ari ikosa, icyo gihe kiba ikigeragezo. Igihe icyegeranyo cy’inyandiko cyiswe Manuscript Releases cyasohorwaga mu myaka ya 1980, cyangwa hafi yayo, icyo gihe hamenyekanye ingingo ihinyura mu buryo butaziguye uko Prescott na Daniells babonaga “the daily,” nk’uko anashyigikira uko Miller yabibonaga.

> “At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

> “Muri iki cyiciro cy’ubunararibonye bwacu, ntitugomba kureka ko ibitekerezo byacu bikurwaho n’umucyo wihariye twahawe [ngo tuwitekerezeho] mu iteraniro rikomeye ry’inama yacu. Kandi hariho Mwene Data Daniells, uwo umwanzi yakoreragamo mu bitekerezo bye; kandi ibitekerezo byawe n’ibitekerezo bya Elder Prescott byakorwagaho n’abamarayika birukanywe mu ijuru. Umurimo wa Satani wari uwo kuyobya ibitekerezo byanyu kugira ngo hazanirwemo utuntu n’utundi tudafite agaciro kandi Umwami atabahumekeye kubizana. Ntibyabaga ari iby’ingenzi. Ariko ibyo byari bifite ubusobanuro bukomeye ku murimo w’ukuri. Kandi ibitekerezo byo mu mitima yanyu, iyo muba mwarashoboye gukururwa n’utwo duto n’utundi tudafite agaciro, iba ari umurimo w’uburiganya bwa Satani. Mukeka ko gukosora utuntu duto mu bitabo byanditswe byaba ari ugukora umurimo ukomeye. Ariko nategetswe kuvuga nti, Guceceka ni ubuvugizi bukomeye.”

> “I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Ngomba kuvuga nti: Hagarika gushakisha inenge. Iyo uyu mugambi wa satani uza kuba ushoboye gushyirwa mu bikorwa gusa, noneho biboneka kuri mwe ko umurimo wanyu wari gufatwa nk’uw’agatangaza cyane mu mitekerereze yawukomotseho. Byari umugambi w’umwanzi gukusanyiriza hamwe ibintu byose byakekwagaho ko bitemewe aho ibyiciro byose by’ubwenge butandukanye bitumvikanaga.”

> “And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “Nuko se? Umurimo nyirizina ushimisha Satani ni wo wari kubaho. Hari gutangwa ishusho ku bo hanze y’ukwizera kwacu idahuje n’ukwizera kwacu, ahubwo ihuye n’ibyo bo bifuza, kandi ibyo byari guteza imbere ingeso z’imico zari kuzana urujijo rukomeye no gutwara ibihe by’izahabu byagombaga gukoreshwa n’umwete mu kugeza ku bantu ubutumwa bukomeye. Uburyo bwo gutanga inyigisho ku ngingo iyo ari yo yose twakozeho ntibwashoboraga guhuza bwose, kandi ingaruka zabyo zari kuba urujijo mu mitekerereze y’abizera n’abatizera. Icyo ni cyo rwose Satani yari yarateguye ko kibaho—ikintu cyose cyashoboraga gukabirizwa nk’ukutumvikana.”

> “Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Soma Ezekiyeli, igice cya 28. Noneho, hano hari umurimo ukomeye, aho imyuka y’amayobera ishobora kugaragara. Ariko Uwiteka afite umurimo ugomba gukorwa wo gukiza ubugingo burimbuka; kandi imyanya Satani, yihinduye akandi kageni, ashobora kwinjiramo, azana urujijo mu nzego zacu, azayikora mu buryo bwuzuye, kandi ayo matandukaniro mato yose azagurwa, agaragare cyane.”

> “And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Kandi neretswe uhereye mbere na mbere ko Uwiteka atahaye haba Umusaza Daniells cyangwa Prescott umutwaro w’uyu murimo. Mbese amayeri ya Satani akwiriye kwinjizwamo, kandi iri “Daily” rikagirwa ikintu gikomeye bene aka kageni, ku buryo ryazanwa kugira ngo rijijishe ibitekerezo kandi ribuze umurimo gutera imbere muri iki gihe gikomeye? Ntibikwiye, uko byaba biri kose. Iyi ngingo ntikwiriye kwinjizwamo, kuko umwuka wajyanwamo waba utesha agaciro, kandi Lusiferi ari maso akurikirana buri gikorwa cyose. Ibikoresho bya satani byahita bitangira umurimo wabyo, kandi urujijo rukinjizwa mu nzego zacu. Nta muhamagaro mufite wo guhigisha uruhindu itandukaniro ry’ibitekerezo ritari ikibazo cyo kugerageza; ahubwo guceceka kwanyu ni ubutumwa bukomeye. Icyo kibazo cyose ngifite imbere yanjye mu buryo busobanutse rwose. Iyaba dayimoni yashoboraga kugusha umwe mu bantu bacu muri izo ngingo, nk’uko yari yarabigambiriye, umurimo wa Satani wari gutsinda. Ubu rero umurimo ugomba guhita utangira bidatinze, kandi ntihakagire igitekerezo cyo kutumvikana kivugwa.”

> “Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> “Satani yari gutera abo bagabo batuyemo bakadusohokamo kwifatanya n’abamarayika babi no kudindiza umurimo wacu kubera ibibazo bidafite umumaro, kandi mbega ibyishimo [byabayo] mu nkambi y’umwanzi. Mwihuze, mwihuze. Itandukaniro ryose rihambwe. Umurimo wacu ubu ni ugushyira imbaraga zacu zose z’umubiri n’iz’ubwonko n’imitsi yabwo yose mu gukuraho ayo matandukaniro, kandi bose bagahuza. Iyaba Satani, hamwe n’ubwenge bwe bukomeye butiyejejwe, yakwemererwa kubona n’aho afatira hato cyane, [yari kwishima].”

> “Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Noneho, igihe nabonaga uko mwakoraga, ubwenge bwanjye bwahise busobanukirwa n’imimerere yose y’icyo kibazo n’ingaruka zari kubaho muramutse mukomeje mugaha abavuyemo amahirwe n’ayo ari yo yose yo kuzana urujijo mu nzego zacu. Kubura ubwenge kwanyu ni ko Satani yashakaga rwose. Itangazo ryanyu riranguruye ntiryari riri munsi y’ubuhumekero bwa Mwuka Wera. Nategetswe kubabwira yuko gushakisha inenge mu nyandiko z’abagabo bayobowe n’Imana bidahumetswe n’Imana. Kandi niba ubwo ari bwo bwenge Umukuru Daniells yahaga abantu, rwose ntimukamuhere umwanya wemewe mu buyobozi, kuko adashobora gutekereza ahereye ku mpamvu akagera ku ngaruka. Kuri iyi ngingo, guceceka ni bwo bwenge bwanyu. Noneho, ikintu cyose kimeze nko gushakisha inenge mu bitabo by’abagabo batakiriho, si umurimo Imana yahaye n’umwe muri mwe gukora. Kuko iyo abo bagabo—Abakuru Daniells na Prescott—baza kuba barakurikije amabwiriza bahawe mu gukorera imigi, abantu benshi, koko benshi, baba baremeye ukuri kandi barahindutse, abagabo bashoboye bo [ubu] bari mu myanya aho batazigera bagerwaho.”

> “All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Abatuye isi yose bagomba gufatwa nk’umuryango umwe mugari. Kandi ubwo mufite isoko nk’iryo ry’ubumenyi bwo kuvomamo, ni iki cyatumye mureka isi ikamarana imyaka irimbuka kandi ifite ubuhamya twahawe n’Umwami wacu Yesu Kristo? Idini nyakuri ritwigisha gufata buri mugabo n’umugore nk’umuntu dushobora kugirira neza.

> “This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Ibi byamaze imyaka myinshi biri mu icapiro: ‘Ubwenge Buringaniye,’ ubuhamya bwandikiwe Umukuru Andrews. Ubwenge bushobora gutozwa bukaba imbaraga zo kumenya igihe cyo kuvuga n’imitwaro yo kwikorera no kwihanganira, kuko Kristo ari We Mwigisha wawe. Kandi nagize ubwoba bwinshi ku bwawe [igihe nabonaga] ushyira hejuru ubwenge bwawe kandi ugakurikiza inzira yo kwinjiza itandukaniro ry’ibitekerezo. Uwiteka ahamagarira abagabo b’abanyabwenge bashobora guceceka igihe [ari] ubwenge kuri bo kubigenza batyo. Niba ushaka kuba umuntu wuzuye, ukeneye kwezwa binyuze muri Yesu Kristo. Ubu hari umurimo ukimara gutangira, kandi ubwenge nibubonekere muri buri muvugabutumwa, muri buri muyobozi wa [a] konferanse. Ariko hano hari umurimo wagombaga gufatirwaho na we hashize imyaka aho wari ukenewe kuzamura ijwi ryawe ku bw’uyu murimo nyir’izina. Kristo yahaye abantu Be bose amabwiriza yihariye y’ibyo bagomba gukora n’ibyo batagomba gukora. Kandi hasigaye igihe gito kugira ngo dukore gukiranuka k’Uwiteka. Ushobora gusobanukirwa inzira y’Uwiteka. Nabonye umugambi wawe wo kuyobora ibintu nk’uko wabyitekereje ubwawe nyuma y’uko ushyizweho nka perezida. Wari waratekereje ko uzakora ibintu bitangaje, byari kuba umurimo Imana itari yarashyize mu maboko yawe ngo uwukore. Ubu umurimo wawe si uwo gukandamiza, ahubwo ni uwo kurekura buri gikenewe cyose bishoboka niba Uwiteka yarakwemeye ngo ukore umurimo. Ariko hakiri kare cyane watanze ibimenyetso by’uko ubwenge n’urubanza rwejejwe bitagaragajwe nawe. Washyize ahagaragara ibibazo bitari kwakirwa keretse Uwiteka abanje gutanga umucyo.”

> “I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “Nigishijwe ko izo ngamba zihutiye gufatwa zitagombaga gufatwa, nko kugutoranya ngo ube perezida w’inama ndetse no mu wundi mwaka. Ariko Uwiteka abuza ko habaho ukundi kugirana ibintu gutyo byihuse kugeza ubwo icyo kibazo kizashyikirizwa Uwiteka mu isengesho; kandi nk’uko wahawe ubutumwa bukugeraho ko umurimo w’Uwiteka ushinzwe perezida ari inshingano ikomeye cyane kandi yera, nta burenganzira na bumwe bw’imyitwarire wari ufite bwo kwaduka uko wabigenje ku kibazo cy’‘Daily’ ngo utekereze ko ijambo ryawe ryagira icyo rihitamo kuri icyo kibazo. Hariho Umusaza Haskell, watwaye inshingano ziremereye, kandi hariho Umusaza Irwin n’abandi bagabo benshi navuga bafite inshingano ziremereye.”

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Ubaha bwanyu ku bagabo b’inararibonye bwari he? Ni ubuhe butware mwashoboraga gukoresha mutabanje kujyana abagabo bose b’inshingano kugira ngo basese impamvu y’iki kibazo? Ariko noneho nimucyo dusuzume iki kibazo. Ubu tugomba kongera gutekereza niba ari urubanza rw’Umwami, imbere y’umurimo wirengagijwe, ko mwagaragaza umwete wo gukomeza uwo murimo undi mwaka wose. Niba mukomeza uwo murimo undi mwaka mubifashijwemo n’abazifatanya namwe, hagomba kubaho impinduka muri mwe no muri Pasiteri Prescott. Kandi mwicishe bugufi mu mitima yanyu imbere y’Imana. Uwiteka azaboneramo muri mwe kugaragaza ubundi bunararibonye butandukanye, kuko niba harigeze kubaho abagabo bakeneye kongera guhinduka rwose muri iki gihe cya none, ni Pasiteri Daniells na Pasiteri Prescott.”

> “Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “Abagabo barindwi bakwiriye gutoranywa, bakaba ari abantu b’ubwenge kandi, binyuze mu murimo w’ubuntu bw’Imana, bakagaragaza ibimenyetso by’uguhindukira bushya. Kuko umuntu wese wahumishijwe bene ako kageni ku buryo adashobora gutekereza ava ku mpamvu ajya ku ngaruka, ku buryo yakwirengagiza abantu bitwaje inshingano z’umurimo n’aba bayobozi b’amakonferansi, [ku buryo] abantu [bo] batwaye umurimo mu gihe kirenze imyaka ibiri basuzugurwa, maze ingaruka nk’iyo y’ubuhubutsi igakurikiraho, ku buryo abantu bareka kwita ku murimo ubwawo washyizwe imbere yabo imyaka myinshi—umurimo wo gukorera imigi—kandi ntihagire, cyangwa hakagireho ak’attention gake cyane, ku basaza kugira ngo bagishwe inama, ahubwo bakabwiriza abantu ibintu bo bihitiyemo kubaha, ibyo ubwabyo bihamya ukudatekana kw’abo bantu kugira ngo bahabwe kwizirwa umurimo ukomeye kandi utangaje bene uwo.”

> “Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Kristo ntapfuye. Ntazigera yemera ko umurimo We ukomeza muri ubu buryo budasanzwe. Nimureke ibitabo uko biri. Niba hari impinduka iyo ari yo yose ya ngombwa, Imana izatuma habaho ubwuzuzanye muri iyo mpinduka bukwiriye, ariko iyo ubutumwa bwaragijwe abantu bafite inshingano zikomeye zibukubiyemo, [Imana] isaba ubudahemuka bukorera mu rukundo kandi bugatunganya ubugingo. Abakuru Daniells na Prescott bombi bakeneye guhinduka bundi bushya. Hinjiye umurimo w’amayobera, kandi ntubangikanye n’umurimo Kristo yazanywe no gukorera mu isi yacu; kandi abahindutse by’ukuri bose bazakora imirimo ya Kristo.

> “We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Twebwe twese gukora umurimo uzahesha Data icyubahiro. Tugeze mu gihe gikomeye cyo guhitamo—cyangwa guhuza imico yacu n’iya Yesu Kristo muri iki gihe nyir’izina cyo kwitegura, cyangwa se kutagerageza na gato [kubikora]. Mukuru Daniells, [ntukwiriye] kumva ko ufite uburenganzira bwo gutuma ijwi ryawe ryumvikana hejuru nk’uko wabigenje mu bihe bisa n’ibi. Kandi musobanukirwe ko perezida w’inama atari umutware. Akorana n’abagabo b’abanyabwenge bari mu mwanya wa ba perezida Imana yemeye. Nta burenganzira afite bwo kwivanga mu nyandiko zo mu bitabo byacapwe ziturutse ku makaramu Imana yemeye. Ntabwo bagomba gukomeza gutegeka keretse bagaragaje kugabanya imbaraga zo gutegeka no gutegekesha igitugu. Igihe gikomeye kirasohoye, kuko Imana izasuzugurwa.”

> “How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .

> “Uwiteka areba ate ibisagara bitarakorerwamo? Kristo ari mu ijuru. Ubu kwemera kwabyo ni uku, ngo: ‘Nta butegetsi bwa cyami buriho. Kandi none ni yo ngorane y’iyi si. Ubu ndi Jye Mbaraga yo gukiza cyangwa kurimbura. Ubu ni bwo gihe aho iherezo rya bose riri mu maboko Yanjye. Natanzwe ubugingo Bwanjye kugira ngo nkize isi. Kandi “Nanjye, nimanikwa hejuru,” ubuntu bukiza nzatanga buzagaragaza ko abashaka bose guhindurwa bashushanywe n’ishusho y’ubumana kandi bakaba umwe nanjye, bazakora nk’uko nkora, bakoresheje imbaraga zanjye z’ubuntu bucungura.’ Ushaka wese, [nahamatane] na bene Se gukora umurimo bahawe gukora igihe bari mu myanya y’inshingano bayobowe n’inama Uwiteka atanga, kandi ashakashake abikuye ku mutima wose gukorana mu bwuzuzanye bwuzuye n’Uwo wakunze isi cyane akayitangira ubugingo Bwe ho igitambo cyuzuye cyo gukiza isi. Ndabwira abavugabutumwa bacu yuko, igihe binjiye mu murimo wo mu bisagara byacu, hakwiye kujyana n’umurimo w’Ijambo umutuzo wera. Ntidushobora kugira icyo dushyira mu mitima y’abantu nk’uko bikwiriye niba twe...”

> “I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Nandukura mu Gitabo cyanjye cy’Ibyabaye. Ukuri nk’uko kuri muri Yesu—mukuvuge, mukusengere, mwemere ijambo ryose mu bworoherane bwako. Mwunguka iki niba amakosa ashyikirijwe abantu bateshutse ku kwizera bakumvira imyuka iyobya, abantu batari kera bari kumwe natwe mu kwizera? Muzahagarara ku ruhande rwa Satani? Mwitondere imirima itarakorwamo umurimo. Imbere yacu hari umurimo ugomba gukorwa ku isi yose. Nahawe ibigaragaza byerekeye John Kellogg.”

> “A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> “Umuntu wari ufite isura ikurura cyane yari ahagarariye ibitekerezo by’ingingo z’ubwumvane zishukana yarimo atanga, ari inyigisho zitandukanye n’ukuri nyakuri kwa Bibiliya. Kandi abari bashonje kandi banyotewe ikintu gishya bari bageza imbere ibitekerezo [bishukana cyane] ku buryo Umukuru Prescott yari mu kaga gakomeye. Umukuru Daniells yari mu kaga gakomeye [ko] kwizingira mu buyobe ko iyo ayo mahame yavugirwa hose byaba nk’isi nshya.”

> “Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.

> “Yego, byari kuba bityo, ariko mu gihe ubwenge bwabo bwari bwarabaye nk’ubwibasiwe n’ibyo, neretswe ko Umuvandimwe Daniells n’Umuvandimwe Prescott barimo kuboha mu mibereho yabo ibitekerezo bifite ishusho y’ibya mwuka [spiritualistic], kandi bakururira abantu bacu ku byiyumvo byiza byashukana, iyo bishoboka, n’intore ubwazo. Ngomba kugaragaza n’ikaramu yanjye [uko byari bimeze] ko abo bavandimwe bari kuzabona inenge ziri mu bitekerezo byabo biyobya, inenge zari gutuma ukuri kujya mu gushidikanywaho; kandi [nyamara] bo [bakari] kwihagararaho nk’[aho bafite] ubushishozi bukomeye mu bya mwuka. Ubu ngomba kubabwira [ko] igihe neretswe icyo kibazo, ubwo Umukuru Daniells yazamuraga ijwi rye nk’impanda ashyigikira ibitekerezo bye byerekeye ‘Iby’Iteka,’ herekanywe ingaruka zari kuzakurikiraho. Abantu bacu bari bagenda bayoberwa. Nabonye ingaruka zabyo, hanyuma mpabwa imiburo y’uko, niba Umukuru Daniells, atitaye ku ngaruka zizavamo, yari gukomeza gutwarwa n’iyo myumvire bityo akemera ko ayoborwa n’umwuka w’Imana, gushidikanya kwari kubibwa mu nzego zacu hose, kandi twari kugera aho Satani yari kujyanira ubutumwa bwe. Kutizera no gushidikanya gukomeye byari kubibwa mu mitima y’abantu, kandi imyaka mibi y’ibitangaza yari gusimbura ukuri.” Manuscript Releases, volume 20, 17–22.

The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.

Amateka y’igisekuru cya kabiri agaragaza ukwiyongera kw’ubwigomeke. Ubupfumu bw’umwuka bugereranywa n’ibyumba by’amashusho bya Ezekiyeli busobanura ko “Mwene Data Daniells na Mwene Data Prescott barimo bohereka mu mibereho yabo ibitekerezo bifite isura y’ubupfumu bw’umwuka kandi bakururira ubwoko bwacu ku byiyumvo byiza byabashuka, iyaba byashobokaga, ndetse n’intore ubwazo.” Ubupfumu bw’umwuka bujyanye n’imyumvire y’ibinyoma yerekeye “iby’iteka,” ni ikimenyetso cy’ibyo, iyaba byashobokaga, byashuka ndetse n’intore ubwazo. Ahuza hamwe ubupfumu bw’umwuka bwa panteyizimu bwatezwaga imbere na Kellogg n’umuhate wa Prescott na Daniells wo gusobanura “iby’iteka” nk’umurimo wa Kristo wo mu buturo bwera.

She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.

Arabwira ko bagomba kureka ibitabo uko biri, kandi muri ibyo yavugaga ku muhate wa Prescott na Daniells wo kongera kwandika igitabo cya Uriah Smith, Daniel and the Revelation, kugira ngo bakuremo inyigisho ye yagaragazaga “the daily,” nk’uko Miller na we yayigaragaje. Abahindura amateka ba Laodikiya, abo Yesaya yita “abize”, bakoze umurimo ukomeye cyane ku batize b’Abadiventisiti, kuko bagoretse ubuhamya bw’amateka kugira ngo bayobye abafite amatwi aryaryatwa n’ingeso yo kwiga bidafite ubujyakuzimu, batekerezwe ko ingingo ya “the daily,” idafite akamaro, kandi ko Miller yari yibeshye kuri iyo ngingo. Uwo murimo wo guhindura ibintu ni umwe mu myanda Miller yeretswe wagombaga gukurwaho n’umugabo ufite uburoso bwo gukubura umwanda, mu gihe kwigaragaza k’ubushobozi bw’Imana mu Midnigth Cry kuzongera gusubirwamo.

We will continue our consideration of the second generation of Laodicean Adventism in the next article.

Mu ngingo itaha tuzakomeza gusuzuma igisekuru cya kabiri cy’Ubwadivantisiti bw’i Lawodikiya.

> “The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.

> “Ubutumwa bugira buti, ‘Mujye mukomeza mutere imbere,’ buracyakwiye kumvikana no kubahwa. Imimerere itandukanye iri kuba mu isi yacu ihamagarira umurimo uzahuza n’izo mpinduka zidasanzwe. Uwiteka akeneye abantu bafite ubushishozi bw’umwuka kandi bareba kure, abantu bakoreshejwe na Mwuka Wera, kandi rwose bahabwa manu nshya iturutse mu ijuru. Mu ntekerezo z’abo bantu, Ijambo ry’Imana rirasirana umucyo, rikabahishurira kurusha mbere hose inzira itekanye. Mwuka Wera akorera mu bwenge no mu mutima. Igihe kirasohoye ubwo, binyuze mu ntumwa z’Imana, umuzingo urimo urapfundururwa ngo ugaragarizwe isi. Abigisha bo mu mashuri yacu ntibakwiye na rimwe gukomatanyirizwa no kubwirwa ko bagomba kwigisha gusa ibyigishijwe kugeza ubu. Ibyo bibazo nibikurweho. Hariho Imana itanga ubutumwa ubwoko bwayo bugomba kuvuga. Ntimukemere ko umukozi w’ubutumwa uwo ari we wese yumva aboshywe cyangwa agererwa ku gipimo cy’abantu. Ubutumwa bwiza bugomba gusohozwa hakurikijwe ubutumwa Imana yohereza. Icyo Imana iha abagaragu bayo kuvuga uyu munsi, birashoboka ko kitari ukuri kw’iki gihe imyaka makumyabiri ishize, ariko ni ubutumwa bw’Imana bw’iki gihe.” The 1888 Materials, 133.

Back to Articles