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# The Book of Daniel - Number Eighty-One

Kitabu cha Danieli - Nambari Themanini na Moja

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

Kufichua uandishi upya wa historia katika Uadventista wa Laodikia: Kuchunguza mjadala kuhusu Kila Siku

Author

Jeff Pippenger

Published

February 14, 2024

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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.

Kufanya hoja kutoka sababu hadi athari haina maana iwapo utafafanua athari vibaya, kama ilivyofanywa na wanahistoria Waadventista wa Laodikia wanaotoa kauli za kukata na shoka kuhusu mazingira na wahusika wanaohusishwa na Mkutano Mkuu wa 1888 huko Minneapolis. Maoni yaliyoongozwa kwa uvuvio yanatambua tukio hilo kuwa marudio ya uasi wa Kora, Dathani na Abiramu, uliotokana na hukumu iliyowaamuru kutangatanga jangwani kwa miaka arobaini hadi walipokufa. Hukumu hiyo hiyo ilikuwa imetamkwa juu ya Uadventista wa Laodikia.

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.

Uasi huo ulihusisha mazungumzo ya siri ambamo waasi walikuwa katika upofu wa Walaodikia uliokithiri sana kiasi kwamba uliwazuia kuelewa kuwa Mungu alikuwa akijua mipango yao ya faraghani, nyuma ya milango iliyofungwa, na uasi wao. Kama vile Kora, Dathani na Abiramu walivyojificha katika hema zao na kupanga mipango yao na kueneza uasi wao dhidi ya Musa, vivyo hivyo watu wa zamani wa mwaka 1888 walijificha nyuma ya milango iliyofungwa ya nyumba zao, ili kupanga njama dhidi ya Dada White, mwanawe na wajumbe walioteuliwa. Kuanzia hapo Dada White, Jones na Waggoner walipangwa kushambuliwa.

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.”

Vizazi vinne vya Uadventista vilizidi kukua katika uasi wake, kama inavyoonyeshwa katika Ezekieli sura ya nane. Vyumba vya sanamu ndani ya hekalu la kimwili na hekalu la mwanadamu vilikuwa vimejawa na mawazo maovu yaliyokita mizizi, na ushirikina wa kiroho ukakaa juu ya wazee wa kale walioteuliwa kuwalinda watu. Kuelekea mwaka 1888, hao wazee waliitilia shaka mamlaka ya Biblia, na kisha Roho ya Unabii, na mwaka 1884, maono ya wazi yakakoma. Ushirikina wa kiroho wa kipanteisti wa Kellogg ulianza kujipenyeza katika historia iliyoitangulia 1888, na mwaka 1888 unaashiria kuwasili kwa kizazi cha pili. Wanahistoria wa Waadventista huenda hawakurekodi ushuhuda halisi wa kihistoria wa uasi uliojitokeza kwenye mkutano huo, lakini kulingana na uvuvio wa kiungu Walinzi wa mbinguni “walisikia kila neno na kulisajili” “maneno hayo katika vitabu vya mbinguni.”

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.

Uasi uliowakilishwa na "vyumba vya siri vya sanamu" vya Ezekieli, uliwakilisha shambulio dhidi ya misingi ya kweli. Uliwakilisha shambulio dhidi ya nabii mwanamke na wajumbe waliochaguliwa, na ukaashiria kuwasili kwa uspiritizimu. Katika kizazi hicho, shambulio kubwa lijalo lingetekelezwa na Shetani dhidi ya msingi wenyewe wa misingi ya 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 alijenga msingi wa ufafanuzi wake wote wa unabii juu ya uelewa kwamba nguvu mbili zileteazo ukiwa katika Danieli sura ya nane, aya ya kumi na tatu, ziliwakilisha upagani ukifuatwa na upapa. Mnamo mwaka 1901, Lewis Conradi, kiongozi wa Uadiventista wa Laodikia nchini Ujerumani, aliutambulisha tena mtazamo wa Kiprotestanti uliopotoka kwamba “cha kila siku” katika kitabu cha Danieli kiliwakilisha huduma ya Kristo katika patakatifu.

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.”

Katika kipindi cha historia kilichofuata mkutano wa Minneapolis wa 1888, uzaimuni wa kiongozi wa huduma ya afya uliongezeka, mfarakano kati ya viongozi uliendelea huku madhara ya kukataliwa kwa ujumbe wa Jones na Waggoner yakiendelea kuleta athari zake. Mwanzoni mwa karne mpya W. W. Prescott, kiongozi Mwadventista wa Laodikia aliyekuwa amepata vyeti vya theolojia kutoka katika shule za Uprotestanti waliopotoka, alichukua joho la kishetani ili kutangaza mtazamo wa Conradi kuhusu “ya kila siku,” na kama ilivyo daima “washindi huandika historia.”

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.

Malaika watakatifu waliandika historia ya kweli, lakini Uadventista wa Laodikia ulitoa msimamo wa kihistoria kuhusu mzozo wa kukataliwa kwa ufahamu wa Millerite kuhusu “cha kila siku”, unaomwacha yeyote kati ya “wasioelimika” katika Uadventista wa Laodikia aamini kwamba ufafanuzi wa “cha kila siku”, ambao Dada White alitambua kuwa unatoka kwa “malaika waliotupwa kutoka mbinguni”, kwa kweli ni fundisho la kweli. Katika miaka ya awali ya karne ya ishirini, W. W. Prescott aliongoza kutoa chapisho lenye kichwa The Protestant. Msingi mzima wa chapisho hilo ulikuwa kufundisha kwamba ufahamu wa Miller kuhusu “cha kila siku” haukuwa sahihi, na kwamba Uprotestanti uliopotoka, ambako alikuwa amepata vyeti vyake vya kiteolojia, ulikuwa sahihi kwa kumwekea Kristo ishara ya kishetani. Katika historia hiyo, A. G. Daniells (Rais wa Mkutano Mkuu) aliungana na Prescott katika shambulio la kishetani dhidi ya ukweli, licha ya ukweli kwamba Dada White alikuwa ameunga mkono moja kwa moja maoni ya Miller kuhusu “cha kila siku” kama sahihi.

> “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.

> Bwana alinionyesha kwamba chati ya 1843 ilielekezwa na mkono wake, na kwamba hakuna sehemu yake inayopaswa kubadilishwa; kwamba namba zilikuwa kama alivyozitaka. Kwamba mkono wake ulikuwa juu na ukaficha kosa katika baadhi ya namba, kiasi kwamba mtu yeyote asingeweza kuliona, hadi mkono wake ulipoondolewa.

> “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.

> Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 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.”

Wakati wa shambulio la Prescott na Daniells dhidi ya ukweli wa "kile cha kila siku," Prescott na Daniells walikuwa wanawakilisha maoni ya wachache kuhusu mada hiyo, na ushauri wa Dada White wakati wa mzozo huo kwa watu hao wawili ulikuwa kwamba wanyamaze, ijapokuwa aliueleza kwa maneno ya kidiplomasia zaidi, kama vile "katika kunyamaza ndiko hekima yenu." Alipowakemea kwa mtazamo wao potofu alisisitiza pia kwamba suala la "kile cha kila siku" lisifanywe swali la mtihani. Warekebishaji wa historia—urekebishaji wa historia ukiwa mbinu ya kihistoria inayodaiwa kuanzishwa na shirika la Wajesuiti la Kanisa Katoliki—wamezitumia kauli zake kuhusu "kile cha kila siku" kutofanywa swali la mtihani ili kuzuia tathmini ya haki ya fundisho hilo. Wanapotosha kauli zake kwa kuwa mara zote huacha kutaja kwamba alipotoa ushauri dhidi ya kuchochea suala la "kile cha kila siku," siku zote aliweka mipaka kwa kauli zake kwa maneno kama "kwa wakati huu" au "chini ya hali zilizopo sasa."

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.

Kama nabii mwanamke, alikuwa akijaribu kudhibiti mzozo uliokuwa ukizidi kuongezeka ambao ulikuwa karibu kusababisha mgawanyiko mkubwa katika kanisa kwa ujumla, uliochochewa na wachache waliodhani kwamba kwa kuwa walikuwa viongozi walikuwa na mamlaka ya kuendeleza chochote walichoamua kuwa ukweli. Na Bwana, kupitia ushawishi wake, aliizuia kazi ya kishetani hadi alipofariki. Kisha mwaka 1931, msukumo mpya wa kukataa ukweli wa "the daily" ulijaribiwa, na hatimaye ukafanikiwa. Leo hii ufahamu wa kweli wa maana ya "the daily" ni ufahamu wa wachache katika Uadventista wa Laodikia, na chini ya hali zilizopo sasa, "the daily" bila shaka ni swali la mtihani.

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.

Wakati maoni ya wengi yaliposhikilia ufahamu wa kweli, halikuwa jaribio; lakini kweli yoyote inapofafanuliwa kuwa kosa, ndipo huwa jaribio. Ulipochapishwa mkusanyo wa maandishi unaoitwa Manuscript Releases katika miaka ya 1980, au hapo karibu, makala moja ilitambuliwa ambayo ni ya moja kwa moja katika kupinga mtazamo wa Prescott na Daniells kuhusu "the daily," kama ulivyo uungaji wake mkono wa mtazamo wa Miller.

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

> Katika hatua hii ya uzoefu wetu hatupaswi kuruhusu akili zetu zivutwe mbali na nuru maalum iliyotolewa [kwetu] ya kuzingatiwa katika mkutano muhimu wa konferensi yetu. Na kulikuwa na Ndugu Daniells, ambaye akili yake adui alikuwa akiifanyia kazi; na akili yako na akili ya Mzee Prescott zilikuwa zikifanyiwa kazi na malaika waliotupwa kutoka mbinguni. Kazi ya Shetani ilikuwa kugeuza akili zenu ili mlete mambo madogo madogo, yaani nukta na vibambo vidogo, ambavyo Bwana hakuwa amewatia moyo kuyaleta. Hayakuwa ya lazima. Lakini jambo hili lilimaanisha mengi kwa kazi ya kweli. Na mawazo ya akili zenu, kama mgevutwa kwa nukta au vibambo vidogo, ni kazi iliyobuniwa na Shetani. Kusahihisha mambo madogo madogo katika vitabu vilivyoandikwa, mnafikiri kwamba ni kufanya kazi kubwa. Lakini nimeagizwa, Kimya ni ufasaha.

> “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.

> Ninapaswa kusema, acha kutafuta kasoro. Ikiwa kusudi hili la ibilisi lingeweza tu kutekelezwa, basi inaonekana kwako kwamba kazi yako ingehesabiwa kuwa ya kustaajabisha sana katika dhana. Ilikuwa mpango wa adui kuweka vipengele vyote vinavyodhaniwa kuleta pingamizi mahali ambapo aina zote za akili hazikubaliana.

> “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.

> Na itakuwaje basi? Kazi ile ile inayompendeza Shetani ingetimia. Kungetolewa kwa watu wa nje wasio wa imani yetu taswira inayowafaa wao tu, ambayo ingeendeleza sifa za tabia ambazo zingesababisha mkanganyiko mkubwa na kuhodhi nyakati za thamani ambazo zinapaswa kutumika kwa bidii kuleta mbele ya watu ule ujumbe mkuu. Mawasilisho kuhusu mada yoyote tuliyofanyia kazi yasingeweza yote kuendana, na matokeo yangekuwa kuchanganya akili za waamini na wasioamini. Hili ndilo hasa jambo ambalo Shetani alikuwa amepanga litokee—chochote ambacho kinaweza kufanywa kikubwa kama kutokubaliana.

> “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 Ezekieli, sura ya 28. Sasa, hapa kuna kazi kuu, ambapo roho za ajabu zinaweza kujitokeza. Lakini Bwana ana kazi ya [kufanywa] ya kuokoa roho zinazoangamia; na mapengo ambayo Shetani, akiwa amejifanya, angeweza kuyajaza, akiingiza mkanganyiko miongoni mwa safu zetu, atafanya hivyo kwa ukamilifu, na tofauti zile ndogondogo zote zitakuwa kubwa, dhahiri.

> “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.

> Na nilionyeshwa tangu mwanzo kwamba Bwana hakuwa amewapa Wazee Daniells wala Prescott mzigo wa kazi hii. Je, hila za Shetani ziletwe, je, hili "Daily" liwe jambo kubwa kiasi cha kuletwa ili kuchanganya akili na kuzuia maendeleo ya kazi katika kipindi hiki muhimu cha wakati? Haipaswi, iweje. Somo hili halipaswi kuingizwa, kwa kuwa roho itakayoletwa itakuwa ya kutisha, na Lusifa anatazama kila hatua. Mawakala wa kishetani wangeanza kazi yake na kungeletwa mkanganyiko katika safu zetu. Huna mwito wa kusaka tofauti ya maoni ambayo si suala la mtihani; bali ukimya wako ni ufasaha. Nina jambo hilo lote wazi mbele yangu. Ikiwa Shetani angeweza kumhusisha yeyote wa watu wetu katika masuala haya, kama alivyopanga kufanya, ajenda ya Shetani ingeshinda. Sasa kazi bila kuchelewa ichukuliwe na wala [tofauti] ya maoni isielezwe.

> “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].

> Shetani angewatia msukumo watu wale waliotoka kwetu waungane na malaika waovu na kukwamisha kazi yetu kwa masuala yasiyo ya maana, na shangwe iliyoje [hapo] ingekuwapo katika kambi ya adui. Shikamaneni, shikamaneni. Tofauti zote zizikwe. Kazi yetu sasa ni kutumia nguvu zetu zote za mwili na za ubongo na mishipa ya fahamu kuweka kando tofauti hizi, na wote tupatane. Ikiwa Shetani, kwa hekima yake kubwa isiyotakaswa, angepewa ruhusa kupata hata mwanya mdogo, [angefurahi].

> “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.

> Sasa, nilipoona jinsi ulivyokuwa ukifanya kazi, akili yangu ilitambua hali yote na matokeo yake iwapo ungeendelea mbele na kuwapa wale waliotuacha nafasi ndogo kabisa ya kuleta mkanganyiko katika safu zetu. Ukosefu wako wa hekima kingekuwa tu kile ambacho Shetani angekitaka. Tangazo lako la kishindo halikuwa chini ya uvuvio wa Roho Mtakatifu. Niliagizwa nikuambie kwamba tabia yako ya kutafuta dosari katika maandiko ya watu walioongozwa na Mungu haitokani na Mungu. Na ikiwa hii ndiyo hekima ambayo Mzee Daniells angewapa watu, kamwe msimpe cheo rasmi, kwa kuwa hawezi kufikiri kutoka sababu hadi matokeo. Kunyamaza kwako juu ya jambo hili ndiko hekima yako. Sasa, mambo yote kama haya ya kutafuta dosari katika machapisho ya watu ambao hawapo hai si kazi ambayo Mungu amempa yeyote wenu kuifanya. Kwa maana kama wanaume hawa—Wazee Daniells na Prescott—wangelifuata maelekezo yaliyotolewa katika kufanya kazi mijini, kungekuwa na wengi, wengi sana, waliosadikishwa kuhusu kweli na kuongoka, wanaume wenye uwezo ambao [sasa] wako katika nafasi ambazo kamwe hawatafikiwa.

> “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.

> "Ulimwengu wote unapaswa kuchukuliwa kama familia moja kubwa. Na mnapokuwa na chemchemi ya maarifa ya kuchotea kama hiyo, kwa nini mmeuacha ulimwengu uangamie kwa miaka mingi, ilhali mna ushuhuda uliotolewa na Bwana wetu Yesu Kristo? Dini ya kweli hutufundisha tumchukulie kila mwanaume na mwanamke kama mtu ambaye tunaweza kumtendea mema."

> “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.

> Hii imekuwa ikichapishwa kwa miaka mingi: 'Akili Iliyosawazika,' ushuhuda kwa Mzee Andrews. Akili inaweza kuendelezwa ili kuwa uwezo wa kutambua lini pa kuzungumza na ni mizigo gani ya kuichukua na kuihimili, kwa maana Kristo ndiye mwalimu wako. Nikaogopa sana kwa ajili yako [nilipokuona] ukitukuza hekima yako na kufuata mkondo wa kuleta tofauti za maoni. Bwana anawaita watu wenye hekima wanaoweza kunyamaza wakati [ni] busara kwao kufanya hivyo. Ukitaka kuwa mtu kamili, unahitaji utakaso kupitia Yesu Kristo. Sasa kuna kazi iliyoanza tu, na hekima ionekane kwa kila mhudumu, kwa kila rais wa mkutano. Lakini kulikuwa na kazi ambayo ulipaswa kuishika miaka iliyopita, mahali ambapo ulitakiwa kuinua sauti yako kwa ajili ya kazi hii hii. Kristo aliwapa watu wake wote maagizo maalum ya nini wafanye na mambo wasiyopaswa kufanya. Na muda mdogo umebaki kwetu wa kutekeleza haki ya Bwana. Unaweza kuelewa njia ya Bwana. Niliuona kusudi lako la kuendesha mambo kwa mipango yako mwenyewe baada ya kuwekwa rais. Uliwaza kwamba ungefanya mambo ya ajabu, ambayo yangekuwa kazi ambayo Mungu hakuweka mikononi mwako kuyafanya. Sasa, kazi yako siyo kuonea bali kutolea nafuu kila uhitaji uwezekanavyo ikiwa Bwana amekukubali utumike. Lakini mapema sana umeonyesha kwamba hekima na hukumu iliyotakaswa hazijadhihirishwa na wewe. Ulitangaza kwa ukali mambo ambayo yasingepokelewa isipokuwa Bwana atoe nuru.

> “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.

> Nimeelekezwa kwamba hatua za pupa kama hizo hazikupaswa kuchukuliwa, kama vile kukuchagua kuwa rais wa mkutano hata kwa mwaka mwingine. Lakini Bwana anakataza maamuzi zaidi ya pupa kama hayo mpaka jambo hilo liletwe mbele za Bwana katika maombi; na kwa kuwa umeletewa ujumbe kwamba kazi ya Bwana iliyowekwa juu ya rais ni wajibu wenye uzito mkubwa sana, hukuwa na haki ya kimaadili kujitokeza kwa ukali kama ulivyofanya juu ya mada ya 'Daily' na kudhani kwamba ushawishi wako ungeamua suala hilo. Alikuwepo Elder Haskell, ambaye amebeba wajibu mzito, na yupo Elder Irwin na wanaume kadhaa ningeweza kuwataja ambao wanao wajibu mzito.

> “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.

> Je, heshima yako kwa wazee ilikuwa wapi? Ni mamlaka gani ungeweza kutumia bila kuwaleta pamoja wanaume wote wenye dhamana ili kulipima jambo hilo? Lakini sasa tuchunguze jambo hili. Tunapaswa sasa kutafakari upya kama ni hukumu ya Bwana, kwa kuzingatia kazi iliyopuuzwa, kwamba uonyeshe ari yako ya kuendeleza kazi hiyo hata mwaka mwingine. Ikiwa utaendeleza kazi hiyo mwaka mwingine kwa msaada utakaoungana na wewe, panapaswa kutokea mabadiliko ndani yako na ndani ya Mzee Prescott. Nanyi nyenyekezeni mioyo yenu mbele za Mungu. Bwana atalazimika kuona ndani yenu onyesho la uzoefu tofauti, kwa maana kama kuna wakati watu wamehitaji kuongolewa upya wakati huu, ni Mzee Daniells na Mzee 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.

> Wachaguliwe wanaume saba ambao ni wanaume wa hekima na ambao, kupitia utendaji wa neema ya Mungu, [watoe] ushahidi [wa] kuongoka upya. Kwa maana wanaume wowote waliopofushwa sana kiasi kwamba hawawezi kutambua uhusiano wa sababu na matokeo, hadi wakawapuuza wale waliobeba majukumu ya kazi hii na hawa marais wa mikutano, na [kwamba] wanaume [wanao]iendeleza kazi kwa zaidi ya miaka miwili wapuuziwe, na matokeo ya papara kama hayo yatokee kiasi kwamba wanaume wapuuzie kazi yenyewe iliyowekwa mbele yao kwa miaka mingi—kufanya kazi katika miji—na hakuna, au ni kidogo sana, umakini [utolewe] kwa wazee kwa ajili ya ushauri, bali watangaze mambo wanayochagua kuwapa watu, huonyesha yenyewe ushahidi wa kutokuwa salama kwa wanaume hao kuaminishwa kazi kubwa na ya ajabu ya namna hiyo.

> “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 hajafa. Hataruhusu kamwe kazi Yake iendelezwe kwa njia hii isiyo ya kawaida. Acheni vitabu kama vilivyo. Ikiwa mabadiliko yoyote ni ya lazima, Mungu atahakikisha kuwa maelewano ya mabadiliko hayo ni thabiti, lakini ujumbe unapokabidhiwa kwa wanadamu, pamoja na wajibu mkubwa unaohusika, Mungu anadai uaminifu unaofanya kazi kwa upendo na kutakasa nafsi. Wazee Daniells na Prescott wote wawili wanahitaji kuongoka upya. Kazi isiyo ya kawaida imeingia, wala haipatani na kazi ambayo Kristo alikuja ulimwenguni mwetu kuifanya; na wote walioongoka kweli watafanya matendo 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.

> Kila mmoja wetu anapaswa kutekeleza kazi itakayomtukuza Baba. Tumefika kwenye mzozo—ama tulingane na tabia ya Yesu Kristo katika wakati huu wa maandalizi au tusijaribu hilo. Mzee Daniells, hupaswi kujihisi huru kuruhusu sauti yako isikike kwa sauti ya juu kama ulivyofanya katika hali zinazofanana. Na elewa, rais wa konferensi si mtawala. Yeye hufanya kazi kwa kushirikiana na watu wenye hekima wanaoshika nafasi za urais ambao Mungu amewakubali. Hana uhuru wa kuingilia maandiko yaliyo katika vitabu vilivyochapishwa kutoka kwa kalamu ambazo Mungu amezikubali. Hawapaswi tena kushika usukani isipokuwa waonyeshe kupunguza ile nguvu ya kutawala na ya kudhibiti. Mzozo umefika, kwa maana Mungu atadharauliwa.

> “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 . . .

> Bwana anaionaje miji ambayo haijafanyiwa kazi? Kristo yuko mbinguni. Sasa ukiri utakaotolewa uwe, ‘Hakuna utawala wa kifalme. Na sasa ndio mgogoro wa dunia hii. Sasa Mimi ndiye Nguvu ya kuokoa au kuangamiza. Sasa ndio wakati ambapo hatima ya wote iko mikononi Mwangu. Nimeutoa uhai Wangu kuokoa dunia. Na "Nami, nikiinuliwa," neema ya wokovu nitakayotoa itathibitisha kwamba wote watakaofanywa kwa mfano wa Kimungu na watakaokuwa mmoja nami watafanya kazi kama nifanyavyo kwa nguvu ya neema Yangu ya ukombozi.’ Yeyote atakaye, aungane na ndugu zake kufanya kazi waliyopewa kufanya wanapokuwa katika nafasi za uwajibikaji chini ya ushauri anaoutoa Bwana, na atafute kwa bidii sana kufanya kazi kwa maelewano kamili na Yeye aliyelipenda dunia kiasi cha kutoa uhai Wake kuwa dhabihu kamili kwa ajili ya kuokoa dunia. Ninazungumza na wahudumu wetu, kwamba wanapoanza kazi katika miji yetu kuwe na utulivu mtakatifu unaoandamana na huduma ya Neno. Hatuwezi kuacha athari inayofaa katika akili za watu ikiwa sisi . . .

> “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.

> Ninanakili kutoka kwenye shajara yangu. Ukweli kama ulivyo katika Yesu—semeneni, ombeni juu yake, aminini kila neno katika urahisi wake. Mtapata nini ikiwa makosa yataletwa mbele ya watu walioiacha imani na waliowapa sikio roho za udanganyifu, watu ambao si muda mrefu uliopita walikuwa pamoja nasi katika imani? Je, mtasimama upande wa shetani? Elekezeni uangalizi wenu katika maeneo ambayo hayajafikiwa. Kazi ya ulimwengu mzima iko mbele yetu. Nilipewa maono kuhusu 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.

> Mtu wa kuvutia sana alikuwa akiwakilisha mawazo ya hoja zenye hadaa alizokuwa akizitoa, mawazo tofauti na ukweli halisi wa Biblia. Na wale waliokuwa na njaa na kiu ya kitu kipya walikuwa wakiendeleza mawazo [ya hadaa sana] kiasi kwamba Mzee Prescott alikuwa katika hatari kubwa. Mzee Daniells alikuwa katika hatari kubwa [ya] kufunikwa na udanganyifu kwamba ikiwa mawazo haya yangeweza kusemwa kila mahali ingekuwa kana kwamba ni dunia mpya.

> “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.

> "Ndiyo, ingekuwa hivyo, lakini wakati akili zao zilivyokuwa zimezama hivyo nilionyeshwa kwamba Ndugu Daniells na Ndugu Prescott walikuwa wakiingiza katika uzoefu wao mawazo yenye mwonekano wa kiroho[wa kispiritisti] na kuwavuta watu wetu kwenye mawazo mazuri ambayo yangeweza kudanganya, ikiwezekana, hata wateule wenyewe. Lazima niandike kwa kalamu yangu [kwamba] ndugu hawa wangeona kasoro katika mawazo yao ya udanganyifu ambayo yangeweka ukweli katika hali ya kutokuwa na uhakika; na [hata hivyo] wangejitokeza kana [kwamba walikuwa na] utambuzi mkubwa wa kiroho. Sasa ninapaswa kuwaambia [kwamba] nilipoonyeshwa jambo hili, wakati Mzee Daniells alipoinua sauti yake kama tarumbeta akitetea mawazo yake ya 'Kila Siku,' matokeo ya baadaye yalinioneshwa. Watu wetu walikuwa wanaanza kuchanganyikiwa. Niliyaona matokeo hayo, na kisha nikapewa maonyo kwamba kama Mzee Daniells, bila kujali matokeo, angeguswa kwa namna hiyo na kujiruhusu aamini kuwa alikuwa chini ya uvuvio wa Mungu, mashaka yangepandwa miongoni mwa safu zetu kote, nasi tungekuwa mahali ambapo Shetani angeeneza ujumbe wake. Kutokuamini kulikokita mizizi na mashaka yangepandwa katika akili za wanadamu, na mazao ya ajabu ya uovu yangekuwa badala ya ukweli." Manuscript Releases, juzuu ya 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.

Historia ya kizazi cha pili inaonyesha kuongezeka kwa uasi. Uspiritizimu unaowakilishwa na vyumba vya picha vya Ezekieli unaonyesha kwamba “Ndugu Daniells na Ndugu Prescott walikuwa wakiingiza katika uzoefu wao mawazo yaliyo na sura ya uspiritizimu na kuwavuta watu wetu kwenye mawazo mazuri ambayo yangeweza kudanganya, ikiwezekana, hata wateule.” Uspiritizimu unaohusishwa na mtazamo wa uongo kuhusu “kila siku” ni ishara ya kile ambacho, ikiwezekana, kingewadanganya hata wateule. Anaunganisha uspiritizimu wa upantheizimu uliokuwa ukienezwa na Kellogg na msukumo wa Prescott na Daniells wa kufafanua “kila siku” kuwa huduma ya Kristo katika patakatifu.

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.

Anawaambia waache vitabu kama vilivyo; kwa kufanya hivyo alikuwa akishughulikia msukumo wa Prescott na Daniells wa kuandika upya kitabu cha Uriah Smith, Danieli na Ufunuo, ili kuondoa mafundisho yake yaliyotambua "the daily," kama vile Miller alivyolitambua. Warekebishaji wa historia wa Laodikia, ambao Isaya anawaita "walioelimika", wamefanya kazi ya ajabu miongoni mwa wasioelimika ndani ya Uadventista, kwa kuwa wamepotosha ushuhuda wa historia ili kuwaongoza wale wenye masikio yanayowasha na mazoea ya kusoma ya juu juu kudhani kwamba mada ya "the daily" si muhimu, na kwamba Miller alikosea kuhusu mada hiyo. Kazi hiyo ya marekebisho ni sehemu ya takataka ambazo Miller alionyeshwa kwamba zilipaswa kufagiliwa na yule mtu wa brashi ya uchafu, wakati ambapo udhihirisho wa nguvu za Mungu katika Kilio cha Usiku wa Manane unarudiwa.

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

Tutaendelea na uchambuzi wetu wa kizazi cha pili cha Uadventista wa Laodikia katika makala inayofuata.

> “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.

> Ujumbe ‘Songeni mbele’ bado unapaswa kusikika na kuheshimiwa. Hali zinazobadilika katika ulimwengu wetu zinahitaji kazi itakayokabiliana na maendeleo haya ya kipekee. Bwana anahitaji watu ambao ni makini kiroho na wenye kuona kwa uwazi, watu wanaoongozwa na Roho Mtakatifu, ambao bila shaka wanapokea mana mpya kutoka mbinguni. Juu ya akili za watu kama hao, Neno la Mungu huangaza mwanga, likiwafunulia zaidi kuliko hapo awali njia salama. Roho Mtakatifu hutenda kazi katika akili na moyo. Wakati umefika ambapo kupitia wajumbe wa Mungu gombo linafunguliwa kwa ulimwengu. Walimu katika shule zetu hawapaswi kamwe kufungwa kwa kuambiwa kwamba wafundishe tu kile kilichofundishwa hadi sasa. Ondoeni vizuizi hivi. Yupo Mungu wa kutoa ujumbe ambao watu wake watausema. Mhubiri yeyote asijisikie amefungwa au kupimwa kwa vipimo vya wanadamu. Injili lazima itimizwe kulingana na ujumbe ambao Mungu anaotuma. Anachowapa Mungu watumishi Wake waseme leo, huenda hakikuwa kweli ya sasa miaka ishirini iliyopita, lakini ndicho ujumbe wa Mungu kwa wakati huu. The 1888 Materials, 133.

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