WACH MODHIERO MAR CHAYO CHIK

JAOTE Paulo, ka nondiko barupe mar ariyo ni Jothessalonika, nokoro wach dok chienmaduong’ ma ne biro bedee, kendo ma dikel gurruok kuom teko mar Kanisa mar Rumi. Paulonowacho kaka ndalo mar Kristo ok nochopi, “ka pok Ng’anjo Mogik obetie, kendo dhano ma chayochik ofwenyore. En e dhano moket ni keth, jal ma kedo kendo sungore, kokwero gimoro amoramiluongo ni Nyasaye, kata milamo. Otimo kamano nyaka en owuon obed e hekalu mar Nyasaye,kohulore owuon ni en Nyasaye.” Kendo Jaote Paulo omedo siemo owete kaka “kata koroni tekomaling’ling’ ma chayo chik tiyo.” 2 Jo Thess. 2:3, 4, 7. Kata mana e ndalo machon go eko, to jaotenoneno ka wuond moko ochako donjo e kanisa, ma ne nyalo loso yo ni dongruok mar loch Kanisamar Rumi.{KKS 16.1}

Mokwongo nodonjo matin tin, nyaka mos mos ka nosetegno kendo loyo chuny ji mang’eny,wach modhiero mar chayo chik ne odhi nyime gi tichne maduong’ mar wuond kendo mar piem gi Nyasaye. Mana mos mos, ka ji ok ong’eyo, ne gipo mana ka kido kod timbe mag piny oseyudo kinde mar donjo ei kanisa mar Jokristo. Sand mager ma kanisa noyudo e bwo loch mag jo malamo gik maket (paganism) nobet kogeng’o kido mar winjruok gi piny kod chuny mar luwo ndach piny ma ne dwaro donjo ei kanisa. To ka sand norumo, ma dini mar Kristo nochako dhitimo winjruok kod jodong piny kendo donjo e ut ruodhi, kanisa noweyo muolo mar Kristo kod jopuonjre mage, mi nochako luwo dhethruok gi sunga mag jodong piny kod jodolo ma nolamo gik maket; kendo kar timo dwaro mar Nyasaye, nochako luwo puonj kod timbe mag dhano. Lokruok moro marach rach mar ruoth Constantine e higa 323 A.D., mobedo Jakristo kuom nying’ kende,nomiyo ji obedo mamor ahinya; kendo piny kod timbene, ka giruakore gi kido mar bidhruok maoko, noyudo yo mar donjo ei kanisa. Koro kethruok nomedore mapiyo ahinya. Kata nonenore ni kitpiny mar lamo gik maket odok chien, to chutho en e ma nobedo kolocho. Nikech lokruok marachrach mar ji mang’eny mobedo Jokristo kuom nying’ kende, chuny mar piny kod timne nolocho ekanisa. Puonj mar piny, timbe mag duong’ gi pak, timbe kaka mag liswa kod juok, nokikorekaachiel kuom dini kod lemo duto mag jogo ma ne luongore ni jolup Kristo.{KKS 16.2}

Nikech winjruok ma nobedee e kind tim chilo kod dini mar Kristo, kinde ne nitie mondo tich mag wuod Kethruok omed dongo, ma jonabi nokoro wachne chon kaka osindo kendo osungore kuomduto miluongo ni Nyasaye. Medruok miwuoro mar dini mar miriambono, en mana tich maduong’chuth mar teko mar Satan —rapar mar kinda mare mar temo ketore e kom duong’ mar piny mondoorony piny kaka odwaro en owuon.{KKS 17.1}

Kanisa nochako dwaro kony kod timo winjruok gi joloch mag piny mana nikech nodwaro yudomwandu kod duong’ mar piny; kendo ka kanisa nosedagi Kristo kamano, noyuware mos mos nyaka noyie timo winjruok gi Askofu mar Rumi, ma ne oketore kaka en e wi kanisini duto.{KKS 18.1}

Puonj maduong’ achiel mar kanisa mar Rumi en mana ni papa e mobedo wi kanisini duto magJokristo manie piny ka, kendo kaka en gi loch mogik chuth e wi jodong kanisani duto, askofu duto kod jo pastor duto manie piny ngima. To moloyo mano, papa sungore kod nying’ duto mowinjore luonggo mana Nyasaye Owuon.{KKS 18.2}

Satan nong’eyo malong’o kaka Ndalo Maler nyalo miyo ji pogo weche kendo ng’eyo wuond mage, eka ginyalo tamo tekone. Jawar mar piny bende notamo wechene mariek mag wuond  mana kod Wach Nyasaye. Kuom tem ka tem ma Satan nokelo, to Kristo nosire kod okumba maradieri mochwere, kowachone ni, “Nondiki niya.” Kuom weche duto ma Satan nokelo, to notame kod rieko kod teko man kuom Wach Nyasaye. Ka Satan dwaro mondo osiki koloyo ji, kendo mondo ogur loch mar papa mochuogore kar duong’ mar Nyasaye, to nyaka ogol chunygi oko kuom somo kendo ng’eyo Biblos. Biblos omiyo Nyasaye duong’, kendo onyiso dhano kare mowinjorene; kamano nyaka Satan tem pando puonjne madieri, konyonogo piny. Kanisa mar Rumi nokonyre kod wachni eni. Kanisa mar Rumi nogeng’o landruok mar Biblos kuom higini miche mathoth. Ne ogeng’ ji mondo kik gisom Ndiko Maler, kendo mondo kik gibed kode e utegi,kendo jopadri kod jodong kanisa noloko tiend puonj Biblos kaka gineno giwegi, mondo oluw wuond maggi. Kamano chiegini piny duto noluongo papa kaka jaote maduong’mar Nyasaye e piny, kendo kaka en gi loch maduong’ kuom kanisa gi piny.{KKS 18.3}

Olok Ndalo Kod Chik

Bang’ ka nosegol Biblos ma jafweny keth, Satan nochako timo dwarone. Nene osekor wachchon kaka loch mar papa “nopar mondo olok ndalo kod chik.” Daniel 7:25. Loch mar Rumi ne okodeko timo kamano. Miyo jogo ma noa e chilo gimoro mobedo kar nyiseche manono ma ne gilamo chon, kendo yienegi kamano mondo gibed Jokristo kuom nying’ kende, e momiyo lamo gik maketkod lamo rapar mag jo madongo moko mosetho nodonjo mos mos ei kanisa mar Kristo. Achien,chik nowuok matek ma noguro kit lamo gik maket ma loch mar papa noketono. Kuom tieko tichno mar piem gi Nyasaye, kanisa mar Rumi nogolo oko chik Nyasaye mar ariyo, makwero lamo gik maket, kendo nopogo chik mar apar e migepe ariyo, mondo kar kwan chik apar duto osiki kare.{KKS 19.1}

Chuny mar weyo kinde ni kido mar lamo gik maket nomedo yawo yo mar timo tama machielo kuom chik Nyasaye. Satan notemo mondo olok chik mar ang’wen bende, kendo notemo yuwayo jimondo giwe Sabato machon, ndalono ma Jehova nogwedho kendo owalo, maler; kendo nowuondo ji mondo giriti ndalo maduong’ mar jogo ma ne lamo gik maket, ma ne gidendo ni “ndalo maduong’ mar wang’ chieng’.” Mokwongo, wachni mar temo loko ndalo ne ok obedo ratiro. Kuom higini miche moko bang’ tho Yesu, to Jokristo duto ne rito Sabato makare. Ne gimiyo nying Nyasaye duong’, kendo nikech ne giyie kaka chik Nyasaye ok gilokre, kamano ne gichungo matek ka giketo teko kuom buche mag Nyasaye. To Satan notiyo gi jokonyne, kendo ne giwuondo ji mondo gitim dwarone. Ka ne gidwaro miyo ndalo mokwongo mar juma (Sunday) duong’, ne gikete kaka rapar mar miyo ndalo mar chier Kristo duong’. Chieng’no ji ne timo lemo mar dini; to bende ne gikete kaka ndalo mar mor, to Sabato makare bende ne pod girite kaka ndalo mowal maler.{KKS 19.2}

Constantine ma ruodh Rumi, ka ne pod en jachilo, nogolo chik mar chuno ji duto mondo girit ndalo mokwongo mar juma (Sunday) kaka ndalo moro maduong’ e pinje duto mobedo e bwo lochmar Pinyruodh Rumi. Ka noselokore kendo luongore ni Jakristo, to nosiko mana koketo teko kuom ndalo mokwongo mar juma, kendo ka koro noselokore obedo jadini, nomedo teko kuom chikchande mondo ndalono ma yandi orito chon koro oyud duong’ kuom dini manyien moruako. Toduong’ ma nomi ndalo mokwongo mar juma e ndalogo ne pok obedo motegno chutho ma ne nyalotamo Jokristo mondo kik girit Sabato makare mar Nyasaye. Koro ne onego gitim wach machielo;onego gimi sabato mar miriambono duong’ machalre chutho gi Sabato maler mar Nyasaye. Bang’higini manok ka Constantine nosegolo chik, eka Askofu maduong’ mar Rumi noluongo “Sunday” ni ndalo maler mar Ruoth. Kamano mos mos ji nochako paro kaka ndalo mokwongo mar juma ne en ndalo maler moromo miyo duong’ chutho. To kata kamano Jokristo ne pod rito Sabato ma Nyasaye noketo mokwongo.{KKS 20.1}

To jawuond maduong’ ne pok otieko tichne. Noketo chunye mondo ochok Jokristo manie piny duto e bwo lochne, kendo mondo oti tichne mana kuom Papa masungore kendo ma nodendorekowacho kaka en jaote mar Kristo mobedo kare. Satan nochopo dwarone e yor jogo ma jochilo mano lokore marach rach, kod jopadri ma nohero piny. Buche madongo dongo nochokore ndalo moko, kendo jotend kanisa moa e pinje duto nochokore kanyo. Ei buchego machiegini duto ma negichokoree, to ne gituro teko mar Sabato madieri ma Nyasaye noketo, to “Sunday” e ma ne gimiyoduong’ moloyo. Kamano ndalo mar mor nolokore ndalo maler ma ji duto nomiyo duong’, to Sabato mar Biblos ne giluongo mana ni Sabato mar Joyahudi machon, kendo jogo ma ne rite ne giromo gikuong’.{KKS 21.1}

Jacha chik koro noseloyo kuom sindo kendo sungore “kokwero gimoro amora miluongo ni Nyasaye, kata milamo.” 2 Jo Thess. 2:4. Nohedhore mar loko chik maler achielno ma siemo ni ji duto Nyasaye mangima kendo madieri. E chik mar ang’wen e moluongie Nyasaye ni Jachwech polo gi nyiseche mamoko duto mag miriambo. Nyasaye noketo ndalo mar abiriyo kendo nowale maler, mondo obed rapar mar chwech kod ndalo mar yuweyo ni dhano. Noketo Sabato mondo dhano osiki koparogo Nyasaye mangima kaka En e mobedo chakruok mar ngima duto, kendo kaka En e mowinjore ka ji miye duong’ kendo lame. Pile Satan okedo matek mondo ogol ji kuom winjruok gi Nyasaye, kendo mondo kik gimak chikne gi luor makare; mano e momiyo otemo ketotekone ahinya kuom chikno moluongo Nyasaye ni Jachwech.{KKS 21.2}

Joprotestant koro wacho kaka chier mar Kristo chieng’ “Sunday” nomiyo ndalono obedo Sabato mar Jokristo. To ei Biblos ngima ok wayud ka mwasomoe wachno. Kristo kata joote bende ok negimiyo ndalono duong’ kata matin. Rito “Sunday” kaka ndalo mar yuweyo mar Jokristo nochakoremana kuom “wach modhiero mar chayo chik” chande, ma nochako mana tichne chon, kata endalo mag Paulo. Kidira manyien mar “Sunday” ma nochakore kuom dini mar Katholika, to Ruoth Nyasaye noyie kode karang’o? Ere tiend wach maduong’ ma nyalo kelo lokruok mar kidira kamano, to ei Biblos ok ondikee?{KKS 22.1}

Ka higini piero apar abich nosekadho bang’ nyuol Kristo, to teko mar dini mar Katholi kanosegurore chuth. Noseketo kom mar duong’ e dala maduong’ mar ruodh Rumi, kendo ne oland wach kaka Askofu Maduong’ mar Rumi e mobedo wi kanisini duto. Koro teko mar lamo gik maket noweyo kinde ni loch mar Papa. Thuol nosemiyo ondiek “tekone, gi kom duong’ne, kod nyalomaduong’.” Fweny 13:2. Kendo koro higini 1260 mag sand nochakore ma janabi Daniel kod Yohana nokoro. (Daniel 7:25; Fweny 13:5-7). Koro loch mar Kanisa mar Rumi nochako chuno Jokristo mondo giyier, kata ginyalo weyo kinda gi yie margi mondo giluw timbe kod kit lemo mar Kanisa mar Rumi, kata mondo gibed e ut twech nyaka chieng’ githo, kata mondo githo tho malit kifuono fuondegi, kata mondo owang’gi gi mach, kata ng’ado ng’utgi. Weche ma Yesu nokoro chon nochopo kargi. “Kata jonywolu, gi omineu gi oweteu gi osiepeu, nondhogu; kendo ginimi jo mokokuomu nonegi. Kendo ji duto nosin kodu nikech nyinga.” Luka 21:16, 17. Sand mar jo makare nochakore gi gero malich moloyo kaka ne giseneno chon, kendo piny duto nolokore mana alap mar Iweny. Kuom higini miche mathoth to jo kanisa mar Kristo nokonyore manakopondo ni josandne. Janabi owacho kama: “Dhakono to noringo e thim, ku ma ne Nyasaye oikone kar bet, mondo omiyee chiemo kuno ndalo gana achiel gi piero apar ariyo gi piero auchiel.”Fweny 12:6.{KKS 22.2}

higini mag Mudho

Higini mag Mudho nochakore mana e ndalogo ma Kanisa mar Rumi nochako bedo gi loch.Kaka tekone nomedore, e kaka mudho bende nomedore, Nene gigolo geno margi kuom Kristo, En mobedo mise madieri, kendo ne gichako geno kuom Papa ma jaduong’ Rumi. Kar yie kuom Wuod Nyasaye kuom werruok mar richo kendo kuom yudo warruok mochwere, to ji nong’iyo mana wang’Papa kod jopadri mage ma nosemiyo teko. Nene opuonjgi kaka Papa e jagach margi, kendo kaka onge ng’at ma nyalo sudo machiegini gi Nyasaye mak okwongo odhi ir Papa; kendo moloyo mano,to ne giwacho kaka Papa nobedonigi kar Nyasaye, kendo kamano nowinjore mondo owinje chuth maonge kiawa. Jogo ma nodagi winjo chikne kata timo dwarone, to ne nyalo yudo chwat malich miwuoro.{KKS 23.1}

Kamano ne ogol chuny ji oko kuom Nyasaye, kendo mondo giyie kuom ji ajia, ma ne nyaloriambo kendo timo ketho, jokwinyo,— to moloyo, ne giluwo ruodh mudho owuon, ma ne otiyokuomgi. Richo nogeng’ore koriasore ni en kido maler mowinjore. Ka dhano ochako nyono weche mondiki ei Biblos piny, kendo ochako paro kaka en e mobedo jalocho, eka waneno ka ketho chik,wuond, kod richo ma kuodo wich chako donjo. Nikech ne oting’ malo chik kod puonj mar dhano,kendo ne ojwang’ chik mar Nyasaye, kamano kethruok maduong’ nobiro e wang’ piny.{KKS 23.2}

Ndalo mag Chandruok

Nene gin ndalo mag chandruok ni kanisa mar Kristo. Jogo ma nochungo makare ne ginok ahinya. Kata obedo ni Wach Nyasaye ne ok odong’ nono maonge joneno kamano, to kinde mokone nenore ni bayo yo makare kod luoro ne dwaro mana imo Wach Nyasaye chutho, kendo dini madieri ne poth orumo e wang’ piny. Wi ji nowil kod injili madieri, to ne gimedo mana timbe mokomanono mag dini, kendo ne gijonyo ji kod chik mathoth maonge tiendgi.{KKS 24.1}

Nene opuonj ji mondo giyie kuom Papa kaka jagach margi, bende mondo gigen tijegi giwegikaka nyalo warogi kuom kethgi. Kuom chik mar Kanisa ji nodhiyo wuoth ka gidhi e pinje maboyo mar limo kwonde ma Kanisa mar Rumi nokwano kaka kwonde maler mag dini (kit wuoth miluongoni “piligrimage”), ne gitimo timbe malit ma nobedonigi kaka chwat mar pwodhogi kuom kethgi, negilamo gik mobedo rapar mag jo maler machon, ne gigero kanisini kod kwonde lemo mamoko,kendo ne gichiwo mich madongo ni kanisa; magi duto, kod moko modong’, ne gitimo mana kagiparo ni ginyalo kuweyo mirimb Nyasaye, kata yudo hawi moro kuome, ka giparo ni Nyasaye ochalo gi dhano, ma mirima nyalo make ni weche manono matindo tindo, kendo kaka ginyalokuweyo mirimbe mana ka gichiwone mich moko, kata ka gitimo timbe moko mondo obednigi kakachwat nikech kethgi ma gitimo.{KKS 24.2}

Kuom higini momedore, to keth nomedo doko mathoth, mana nikech puonj mag miriambo manoa e Kanisa mar Rumi. Kata mana e ndalo ma loch Kanisa mar Rumi ne pok ogurore, to jinochako yie kod puonj mag miriambo, kendo jorieko ma ok kare nochako yuwayo kata manakanisa bende kod puonjgi. Ji mang’eny ma ne wacho kaka giselokore to ne pod gitwere kuompuonj mag libambagi ma jochilo, kendo ne gimedo puonjore gigo kendgi giwegi, ka gilandogibende ni ji mamoko mondo e yorno giyuwa jogo ma ne lamo gik manono. Kamano dini mar Kristo noduwore kod puonj madongo mag miriambo. Puonj achiel maduong’ kuomgi ne en puonj kuom kit jo motho, ni kata ka ng’ato otho to pod en mana gi teko mar winjo kod wuoyo, ka giwacho kaka dhano nigi ngima mochwere. Puonj machalo kamano e ma nomiyo Kanisa mar Rumi oketo chikmondo ji gilam jomaler ma notho chon, kendo mondo gimi Mariam ma min Yesu duong’. Puonjnobende e ma gichuogoe puonj mar miriambo mowacho kaka jogo modagi lokore achien to ginisikika giwang’ gi mach mak tho, kendo mano en puonj ma ne oruak chon kuom puonj mag dini mar Kanisa mar Rumi.{KKS 25.1}

Koro yo noyawore chutho mar kelo puonj machielo kendo mar jopiny, ma Kanisa mar Rumi luongo ni “Purgatory,” tiende ni kar pwodho ji kuom richogi mondo gidonj e polo, kendo ne gitiyo kod puonjno mondo gibwoggo oganda mar jopoya kod jogo ma yie kod puonj manono. Puonjno ero e ma wacho kaka nitie kar wang’o ji, ka ma jogo mak owinjore ng’adonigi buch chwat mochwere to gibedee ka giyudo chwat kuom kethgi kuom ndalo moketi, kendo ka gisea kanyo, makoro gisepwodhore, eka giyudo thuolo mar donjo e polo.{KKS 25.2}

To pod ne nitie puonj machielo mar miriambo ma ne onego ochuogi, ma ne nyalo miyo Kanisa mar Rumi yudo ohala nikech luoro kod keth mag jolupne. Mit ne ochuog puonj moro kuom wach miluongo ni “Indulgence,’ ma tiende ni yudo singruok kuom weruok mar richo mana nikech gimoro mitimo kata chudo moro. Weruok e richo chutho, mana mago ma ng’ato notimo chon, motimo koroni, kod mago mobiro timo e ndalo manyime, kendo gonyruok kuom chwat kod malit duto mang’ato owinjore oyudi nikech kethne, mago gik ma ne osingi ni jogo duto ma noyie riwore e IwenjPapa mar lando pinyruodhe kod kedo gi wasike, kata tieko chutho jogo ma nohedhore mar kwerolochne e yor weche mag dini. Nene gipuonjo ji kaka kuom chulo mich ni kanisa, ne nyalo miyoiweyonigi richogi giwegi, kendo kelo gonyruok ni osiepegi ma notho ma pod osiko ka wang’ emach. Gi yore machalo kamago Rumi nopong’o sanduge mag kano pesa, kendo kamano nonyalosiko mana korito joge madongo e yor duong’ miwuoro, kod dhethruok gi moko mang’eny, kendo umo timbe mag richo ma jogo notimo ka giwuondore ni gin joote mag En ma noonge kata kamoketie wiye.{KKS 26.1}

Tim mar Sap Ruoth kaka ochike ei Biblos, to ne giloko obedo tim miluongo ni Misa, modwaro chalre kod lamo gi maket. E yor mim kod timo weche maonge gi tiendgi, jopadri mag Kanisa marRumi noriasore ni ginyalo loko mkate kod divai mondo obed ringre kod remb Yesu chutho. Kuomtimbe manono ma kamano machalre kod yanyo Nyasaye, ne gihedhore ka giwacho kaka gin kodteko mar “chweyo Jachwech margi.” Nene gichuno Jokristo duto mondo giyie kod puonjno ma ne chalre chutho kod yanyo nying Nyasaye.Jogo ma nodagi yie kod puonjno to ne giwang’ogi gi mach.{KKS 26.2}

Kuom ndalo duto ma loch mar Papa ne nigi teko, to ji ne medo bedo e mudho e yor weche mag chuny. Weche mag Biblos ne poth olal chutho, ok ni ji ajia kende, to kata mana jopadri bende neok ging’eyo wechene. Machalo kaka Jofarisai machon notimo, jotelo madongo mag Kanisa marRumi nodagi ruako ler mar wach makare, nikech nofwenyo kethgi. To ka ne gisedagi chik Nyasaye, mobedo rapor mar dimbruok, eka ne gichako ronyo ji gi teko mokalo tong’, kendo negidonjo e tim richo maonge gi ma geng’ogi. Andhoga, gombo mwandu, kod terruok nomedore ahinya. Wang’ teko nomedore ahinya, kendo ka ng’ato ne nyalo timo keth moro ma ne nyalo miyo oyud mwandu kata duong’ moro, to ok odew kata ne en tim marach manade. Papa moko to netimo keth moko ma kuodo wich, ma nomiyo jodong piny oneno ni owinjore mondo golgi e telo, kagiwacho kaka gin jotelo mogak ma ok owinjore miyo duong’ ma ne gintieno. Weche mag puonjruok, tije mag lony, kod dongruok mar piny ok noyudo medruok kuom higini mathoth ahinya.Swekruok maduong’ nobedee kuom rieko mar puonjruok kod mar chuny e pinje duto mag Jokristo.{KKS 27.1}

Jayalo en Benard Odhiambo,+254701165870

    Nyasaye Ogwedh Jasomo

 DOK CHIEN MADUONG’

KA YESU nofwenyo ni jopuonjrene wach mar masira ma ne biro yudo Jerusalem, kod gik ma nebiro timore e birone mar ariyo, nonyisogi bende gigo ma ne biro timore ni joge chakre kindeno manobiro wuokgo kuomgi nyaka chop ndalo mar birone mar ariyo kobiro gi duong’ mar waro joge. Gie wi god Zeituni, Yesu noneno chandruok duto ma ne biro yudo kanisa e ndalo mag joote, kendoka nomedo ng’i

https://youtube.com/live/7tckj0p30rw?feature=shareyo nyime ahinya, noneno sand madongo dongo kendo mager ma ne jolupne biroyudo e higini mag mudho gi sand. Kuom weche madongo manok ma nowachonigi, to nonyisogiwach mar sand maduong’ kendo malich ma joloch mag piny ne biro keto ni kanisa mar Nyasaye.Jolup Kristo nyaka luw yorno ma Ruodhgi noluwo, mana yor wich kuot, chandruok gi sand. Jogoduto moyie kuom nying Jawar mar piny to nyaka piny mon kodgi kaka nomon kod Jawargi.{KKS 9.1}

Gigo duto ma notimore ni kanisa machon e ma nonyiso chopruok mar weche Jawar. Teko marSatan kod loch mar piny noketore mondo gitur teko mar Kristo kuom hinyo jolupne. Jolochgo majochilo noneno ni ka injili olandore gi teko, to hekalu maggi kod kwonde lamo nyisechegi nyalo kethore; kamano nene gichokore kanyakla mondo giketh dini mar Kristo. Sandmager nochakore. Jochilogo eko nomayo Jokristo gigegi duto ma ne gin go, kendo ne giriembogi eutegi. Ne gineno “tem mar ayany gi chwat, mar thipe bende gi twech.” Johib. 11:36. Ji mathothnoketo kido gi rembgi mar bedo joneno mag Kristo. Jolowo kod misumbini, jopith gi jochan, jomariek gi jopoya, nene oneggi duto maonge ng’wono.{KKS 9.2}

Satan notemo mondo oketh kanisa mar Kristo e yor gero ma kamano, to ne ok onyalo. Lwenymaduong’no ma nomiyo jopuonjre Yesu ochiwo ngimagi, ne ok orumo e ndalono mar tho margi.Kata ne ologi, to ne gilocho kuom Kristo. Nene oneg jotich Nyasaye, to tich owuon nosiko komedodhi nyime. Injili nomedo landore, kendo jolup Kristo bende nomedore. Injili nopowore nyakakwonde ma nene pok odonjee chon, nyaka e kind jo madongo ahinya mag Rumi. Chieng’ moro kaJakristo moro noyudo okwero jodongo ma jochilo ma ne thuwo wach sand mondo obed magerahinya, nowachonigi niya, “Unyalo negowa, kata hinyowa, kata ng’adonwa bura.... To bura maung’ado marach e manyiso kaka waler e bura, bende gero maru ok nokonyu.” Dhil ma jogo nodhilkisandogi to nojiwo ji mamagi, nyaka gin bende ne giluwo bang’ puonj jogo ma ne yudo sand,mana kaka jalo nowacho niya: “Kaka umedo betowa kaka lum, e kaka wamedo bedo mathoth;remb Jokristo en kodhi.”{KKS 10.1}

Ji gana mathoth nene otwe e od twech kendo noneggi; to ji mamoko kendo nowuok mi negidonjo kargi. To Kristo noneno jogo ma nonegi nikech En,kendo nokwanogi kaka jolocho. Nene gikedo Iweny maber, kendo giniyud osimbo mar duong’chieng’ ma Kristo biro. Sand duto ma jogo nodhilie, to nokelo winjruok maduong’ e kindgi giwegi,kendo e kindgi gi Jawargi. Ranyisino mosiko ma ne giketo, e ngimagi kendo e thogi, nonyiso kakane gin joneno madieri mag Nyasaye; kendo ne nitie kwonde moko, kwonde ma ne igeno ni wachma kamano ok dak timree ngang’, ma jogo ma nobedo jotich Satan nolokore kendo ne gibedojolup Kristo.{KKS 10.2}

Winjruok Kod Jo Malamo Nyiseche Manono

Kamano Satan noparo mondo omed kedo Iweny mager ahinya kod loch mar Nyasaye, manakuom keto bandera mare ei kanisa mar Kristo. Noparo ni ka nonyalo wuondo jolup Kristo mondogicha Nyasaye, eka tekregi kod dhil margi gi kindagi ne nyalo rumo, eka wuondogi nyalo bedomayot.{KKS 11.1}

Jasigu maduong’ notemo yudo yo mar wuondruok, mar loyogo jo Nyasaye, nikech yoremokwongo mar thuon notamore. Sand norumo, kendo Satan nokelo ni ji mana wuond moko magyuwayo ji, machalo kaka yudo mwandu mag piny kod duong’ gini. Jogo ma noyudo lamo nyisechemanono to ne ihoyogi mondo giruak migap puonj mag Jokristo, to ne gikwero puonj madongomamagi mag Biblos. Ne gihulo kaka giyie ni Yesu En Wuod Nyasaye, kendo ne giyie kaka nothokendo nochier; to ne ok ginyal yie kaka gin joketh, kendo ne ok gineno kaka owinjore giyud lokruokmar chuny. Nikech gin ne giyie weyo wechegi moko machon, ne giwacho kaka Jokristo bendeonego giyie weyo weche moko mag puonjgi, mondo ji duto oriwre kanyakla kuom yie kuom Kristo.{KKS 11.2}

Koro to kanisa nodonjo e chandruok maradier. Twech; sand malit, wang’ gi mach, tho marligangla ma ne giyudo chon to nobedo mana hawi kiporogo gi chandruok ma ne kanisa odonjoekoro. Jokristo moko to nochungo matek, ka giwacho ratiro kaka ok giniyie donjo e winjruokno. Jimamoko to nobadhore ka giwacho ni ka gidwoko puonj moko chien, kendo giriwore gi jogo eko manoyie kod migap dini mar Kristo, kamoro digilok jogo mit gidoko Jokristo madieri. Mano e manobedo ndalo mag chandruok kod parruok ahinya ni jolup Kristo madieri. Satan nogeng’ore kuomjogo moriasore ni gin Jokristo, kendo kamano noriyore mondo odonj ei kanisa kendo oketh yiemargi, kogolo paro mar chunygi oa kuom adiera mar Wach Nyasaye.{KKS 12.1}

Bang’e achien to migawo maduong’ mar Jokristo nodwoko puonjgi chien, kendo riwruoknotimore e kind Jokristo kod jodinde manono. Kata jogo molamo nyiseche manono noriasore nigilokore, ma giriwore kod kanisa, to pod ne gisiko kod kitgi mar lamo gik maket; to ne giloko kitgigo ma ne gilamo, ma gilamo kido moporo Yesu, kod Mariam kod jo machon moko miluongo ni jomaler. Kido marachni eni mar lamo gik maket, ka nodonjo ei kanisa kamano, to nomedo dhi nyimegi tichne marach. Puonj ma ok kare, timbe maket gi timbe mag juok, kod timbe mag lamo gikmaket, nodonjo ei kanisa, ma ne giruakogi gibed migawo mar lemo margi. Ka ne jolup Kristo oriwore kaachiel kod jogo malamo gik maket, kamano dini mar Kristo nomedo duwore marach,kendo ler kod teko ma yandi kanisa obedogo nolalne.Kata kamano pod ne nitie jomoko ma ok noyie mondo wechegi mag wuond olalgi. Ne gisiko manaka giketo chunygi kuom En mobedo Wuon adiera, kendo Nyasaye kende e ma ne gimiyo duong’ elemogi.{KKS 12.2}

Nyaka chakre to jogo moluongore ni gin jolup Kristo gisepogore e migepe ariyo. Oganda achieljonon kit ngima mar Jawar, kendo gitemo matek mondo ginon kethgi kendo pwodhogi, giluw kidomar Kristo; to oganda machielo jojar puonj makare kendo maler mosiemonigi kethgi. Kata mana endalo ma ne kanisa onenore ni obedo maber, to jo ma ne ni ei kanisa ne ok gin jo makare, jomaler, man kod chuny mang’won giduto. Jawarwa nopuonjo kaka jogo matimo keth gi wang’ tekook owinjore mondo oruakgi ei kanisa; to kata kamano, En Owuon noriwore kod jo maricho, ma kitgiok ber, kendo nopuonjogi Owuon koketonigi ranyisi, mondo giyud kinde mar lokruok kuom kitgimaricho.{KKS 13.1}

To kata kamano, onge winjruok e kind Ruodh ler kod ruodh mudho, kendo jolupgi bende ok nyalbedo gi winjruok. Ka Jokristo noyie riwore kod jogo malamo gik maket ma noyie kod migap puonjkende mag Kristo, mano to nomedo terogi mabor mokalo kod adieri mar Nyasaye. Satan nobedomamor nikech nosewuondo jolup Kristo mathoth kamano. Kamano nomedo teko ahinya kuomgi,nyaka nomiyogi chuny mar sando jogo ma noyie siko mondo gibed jo Nyasaye makare. Ongejomoko man gi rieko mar kedo gi dini madieri mar Kristo machalo gi jogo ma yandi obedo jolupnechon; Kamano Jokristogo eko ma nodok chien, ka ne giseriwore gi jogo ma nobedo jodiere, nusjopiny kendo nus Jokristo, ne gichako kedo kod puonj madongo duto mag Kristo.{KKS 13.2}

Jogo ma ne dwaro chungo matek, to nonego giked Iweny matek ahinya, mana Iweny martamruok ruako kido ma Nyasaye mon godo kod wuond ma ne chalo gi adieri, ma nosedonjo eikanisa. Ji ne ok oyie kod Biblos mondo obedi okang’ margi mar yie. Puonj mowacho kaka ji onegoyud thuolo mar luwo dini manade ma gidwaro, to ne giluongo ni puonj mar miriambo, kendo jogoma ne luwo puonj ma kamano, to ne ji mon kodgi kendo ne gikwerogi.

{KKS 14.1}

Pogruok mar Jomakare

Bang’ yudo sand mager kuom ndalo mathoth, jomakare manok ma nodong’ noparo mondogipogre chutho gi kanisano modok chien, ka pod osiko mana kodagi weyo miriambo gi lamo gikmaket. Nene gineno kaka pogruok nowinjore chutho ka gidwaro wuotho kuom Wach Nyasaye.Nene gidagi yie kod miriambo ma ne nyalo hinyo chunygi giwegi, kendo miyogi keto ranyisi ma nenyalo chwanyo yie mar nyithindgi kod nyikwagi. Kuom dwaro kuwe, ne giyie chiwore mar timo gikmoko duto ma ne nyalo yienigi gisiki ka gichungo matek kor Nyasaye; to ka yudo kuwe ochunogimondo giwe luwo okang’ ma Nyasaye ochiko, kare mano dibed gi mateknigi ma ok digiyie timo. Negiwacho ni ka riwruok ok nyal bedee e kindgi mak mana kuom jwang’o adiera mar Nyasaye kodtim modhi kare, to kare pogruok nyaka bedie kata mana Iweny. Ka di ne bed ni ji duto maluongoreni jo Nyasaye yie winjo kendo luwo paro kod dwaro ma ne nie chuny jo ma nochungo matekgoeko, to dobedi wach maber ni kanisa kendo ni piny.{KKS 14.2}

Jaote Paulo owacho ratiro ni, “Adier, jogo duto ma dwaro doko jo modembore e Kristo Yesunosandgi.” 2 Timotheo 3:12. To ang’o momiyo sand thoro nenore ka gi ma onge koro? Tiend wachno to enmana ni kanisa oyie mondo obed machalre gi piny, koporore kode, mit ok gitim gimoro ma di mipiny ke kodgi. Kit dini mar ndalo mwadakieni ok obedo maler chutho kaka dini mar Kristo ne chaloe ndalo mag Kristo kod joote. Jopiny pod nenore ni gihero dini mar Kristo mana nikech Jokristonigi chuny mar winjruok gi richo, kendo nikech gijwang’o puonj madongo mag wach Nyasaye,bende nikech chuny makare mar bidhruok onge e kanisa. Ka da bed ni yie motegno bedie ekanisa ma ndalogi kaka ne obedee e kanisa machon, to sand nyalo wuok kendo mapiyo.{KKS 14.3}

Our Present Position on 2300 Days Disputing 2520

•  "Sanctify them through thy truth; thy word is truth."
• December, 1850.
• OUR PRESENT POSITION

There has never been a time since we first embraced the Advent faith, that our position looked so clear and satisfactory as at the present. Our pathway, like "the shining light that shineth more and more unto the perfect day," is brightening at every step we take. This was to be the portion of the "just," who, in the waiting, watching time, should "live by faith."   {December 1850 JWe, ARSH 13.3} 

THE 2300 DAYS. - This prophetic period has been, and still is, the main pillar of the Advent faith. It is, therefore, of the utmost importance that we have a correct view of the commencement and termination of this period, in order to understand our present position. {December 1850 JWe, ARSH 13.4} 

B. C. 457, was the year presented, and clearly proved by Brother Miller, as the true date for the commencement of the 2300 days. It was published to the world by every Second Advent paper in the land, by books, and by public lectures, as the true date. The proof was so very conclusive that those who examined the point with candor embraced it at once. Learned opponents did not, and could not, show that we were incorrect in dating the 2300 days from B. C. 457. With this clearly ascertained date for the commencement of the main pillar of the "ORIGINAL" Advent faith, lecturers went forth united to give the judgment hour cry. This was the date written upon the "chronological chart of the visions of Daniel and John, published by J. V. Himes, 14 Devonshire St." {December 1850 JWe, ARSH 13.5} 

It was the united testimony of Second Advent lecturers and papers, when standing on "THE ORIGINAL FAITH," that the publication of the chart was a fulfillment of Hab.ii,2,3. If the chart was a subject of prophecy, (and those who deny it leave the original faith,) then it follows that B. C. 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that "the vision" should "tarry," or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry. {December 1850 JWe, ARSH 13.6} 

There is a seeming contradiction in the language of the Prophet - "though it tarry, wait for it; because it will surely come, it will not tarry," which can be explained only by Second Advent History. {December 1850 JWe, ARSH 13.7} 

"Write the vision, and make it plain upon tables, that he may run that readeth it. [This was fulfilled when the first published time was made plain upon the chart.] For the vision is yet for an appointed time, [Mark this. There is "appointed time" connected with the "vision" made "plain upon tables;" and what can it refer to, but the vision of the 2300 days of which it is said, "shut thou up the vision for it shall be for many days," "the time appointed was long," and "at the time appointed the end shall be,"] but at the end it shall speak, and not lie; though it tarry, [seem to tarry, by reaching into 1844, beyond the first published time,] wait for it; because it will surely come, it will not tarry."   {December 1850 JWe, ARSH 13.8} 

Here we will give extracts from the "Advent Shield" No. 1, published May, 1844, pages 122-124. This is a standard work for Advent believers, and presents their unanimous view of their true position at that time. {December 1850 JWe, ARSH 13.9} 

"Having passed the point of the apparent termination of the prophetic periods, we are placed in a position, which God foresaw his children would be placed in, at the end of the vision; and for which he made provision, by the prophet Habakkuk, (ii,1-3,) when he says, "I will stand upon my tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved," or as it reads in the margin "argued with." "And the Lord answered me and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time," [the seven times] "but at the end [of the prophetic periods] it shall speak and not lie: though it tarry," [beyond their apparent termination] "wait for it; because it will surely come," [in the fulness of the prophetic times, beyond which,] "it will not tarry."   {December 1850 JWe, ARSH 13.10} 

That this admonition has reference to the present time is evident from Paul's quotation of it in Hebrews x,36-39. "For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul." {December 1850 JWe, ARSH 13.11} 

We believe that we are occupying that period spoken of by our Savior, when the Bridegroom tarries - Matthew xxv,5, to which the kingdom of heaven should be likened when "that evil servant [there having been an apparent failure in the time] shall say in his heart, My lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken."   {December 1850 JWe, ARSH 13.12} 

"We believe it was in view of such an apparent tarrying of the vision that the apostle James said, "Be patient, therefore, brethren unto the coming of the Lord, be ye also patient; establish your hearts, for the coming of the Lord draweth nigh," and "Behold the Judge standeth before the door." {December 1850 JWe, ARSH 13.13} 

And we believe it was in anticipation of the passing by of the expected time that our Saviour admonished us, in the 12th of Luke, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh they may open unto him immediately." To wait implies a passing by of the time; for till that we do not wait. Therefore our Lord adds:- "Blessed are those servants, whom the Lord when he cometh shall find watching."   {December 1850 JWe, ARSH 13.14} 

If the vision did not speak in the autumn of 1844, then it never spoke, and never can speak. It was then as clear as the noon-day sun, that all the evidence that was brought to prove that the 2300 days would end in 1843, proved that they would end in the fall of 1844. It was proclaimed everywhere, "it will surely come it will not tarry." The vision spoke in language not to be misunderstood, nor soon forgotten, though many would be glad to blot the facts in the case from the history of the past. {December 1850 JWe, ARSH 13.15} 

"Unto two thousand and three hundred days; then shall the Sanctuary be cleansed." We believe that the appointed time did not tarry, that the vision did speak in 1844, and that the time for cleansing the Sanctuary then came. This we will examine in another place. {December 1850 JWe, ARSH 13.16} 

We copy the following important testimony on time, from the "Advent Herald" for November 13, 1844. {December 1850 JWe, ARSH 13.17} 

This, it is well known, was our first published time. It was the year - Jewish time - in which we looked for the Lord. There were never any set days in that year, as our opponents have repeatedly asserted, upon which the Adventists were united in their expectations, as the day which would be honored by the Lord's Advent. There were, however, several days in that year which were looked to with great interest; but while some had their eye upon one day, others had their minds directed to other days, so that there was no unanimity of expectation respecting them. In the year we were all united, and believed that sometime between March 21st, 1843, and March 21st, 1844, the Lord would come.   {December 1850 JWe, ARSH 13.19} 

Our minds were directed to that point of time, from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfilment of those events which were to mark their commencement, they all seemed to terminate that year. This was, however, only apparent. We date the "seven times" or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers B. C. 677. This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting B. C. 677 from 2520 years, there remained but A. D. 1843. We, however, did not observe, that as it would require 677 full years B. C. and 1843 full years A. D. to complete 2520 years, that it would also oblige us to extend this period as far into A. D. 1844, as it might have commenced after the beginning of B. C. 677. The same was also true of the other periods. The great jubilee of 2450 years, commencing with the captivity of Jehoiakim B. C. 607; and the 2300 days, commencing with the 70 weeks B. C. 457, would respectively require 1843 full years after Christ added to as many full years before Christ, as the years in which we have always respectively commenced each period, to complete the number of years in each; and as subtracting from each period the date B. C. of its commencement, there would remain A. D. 1843, no reference whatever was made to the fraction of the year, which, in each case, had transpired from its commencement, and which would require that each period should extend as much beyond the expiration of A. D. 1843, as they respectively began after the commencement of the year B. C. from which they are dated. {December 1850 JWe, ARSH 13.20} 

While this discrepancy was not particularly noticed by us, it was also not noticed by any of our learned opponents. Amid all the arguments which were brought to bear against our position, no allusion was made to that point."*   {December 1850 JWe, ARSH 14.1} 

The "Herald," however, soon left this position, which perfectly harmonized its past course in teaching the time, 1843, the tarrying time and the Midnight Cry, and took an indefinite position relative to time. That the 2300 days would probably terminate somewhere between that time and 1847, was called a "safe position." Much was said relative to "doubtful chronology," and a space of four years in which chronologers did not agree. The year 1847 came and passed by; yet the "Herald" was far from acknowledging that the 2300 days were ended. Those who stood on the "original Advent faith," as presented in the above extract from the "Herald," and contended that the 2300 days ended in the autumn of 1844, were held up, by many Advent preachers and papers, to public notice, as fanatics, and they were classed with Mormons, Shakers, etc. etc. {December 1850 JWe, ARSH 14.2} 

But the "Herald," after saying so much on a "safe position" of indefinite time, and "doubtful chronology," has returned to its old position relative to the 2300 days, and has, with the most conclusive evidence, settled the question, that the 2300 days commenced B. C. 457. Here we give an important extract from "Lecture on chronology," "Advent Herald" for March 2, 1850. {December 1850 JWe, ARSH 14.3} 

"The Bible gives the data for a complete system of chronology, extending from the creation to the birth of CYRUS, a clearly ascertained date. From this period downwards we have the undisputed Canon of PTOLEMY and the undoubted era of NABONASSAR, extending below our vulgar era. At the point where inspired chronology leaves us, this canon of undoubted accuracy commences. And thus the whole arch is spanned. It is by the Canon of PTOLEMY that the great prophetical period of seventy weeks is fixed. This Canon places the seventh year of ARTAXERXES in the year B. C. 457; and the accuracy of the Canon is demonstrated by the concurrent agreement of more than twenty eclipses. The seventy weeks date from the going forth of a decree respecting the restoration of Jerusalem. There were no decrees between the seventh and twentieth years of ARTAXERXES. Four hundred and ninety years, beginning with the 7th, must commence in B. C. 457, and end in A. D. 34. Commencing in the 20th, they must commence in B. C. 444, and end in A. D. 47. As no event occurred in A. D. 47 to mark their termination, we cannot reckon from the 20th; we must, therefore, look to the 7th of ARTAXERXES. This date we cannot change from B. C. 457 without first demonstrating the inaccuracy of PTOLEMY's Canon. To do this, it would be necessary to show that the large number of eclipses by which its accuracy has been repeatedly demonstrated, have not been correctly computed: and such a result would unsettle every chronological date, and leave the settlement of epochs and the adjustment of era entirely at the mercy of every dreamer, so that chronology would be of no more value than mere guess-work. As the seventy weeks must terminate in A. D. 34, unless the 7th of ARTAXERXES is wrongly fixed, and as that cannot be changed without some evidence to that effect, we inquire, What evidence marked that termination? The time when the apostles turned to the Gentiles harmonizes with that date better than any other which has been named. And the crucifixion, in A. D. 31, in the midst of the last week, is sustained by a mass of testimony which cannot be easily invalidated." {December 1850 JWe, ARSH 14.4} 

We will here give another short extract from the "Herald" which is to the point. The article is headed, "THE DATE OF THE CRUCIFIXION." It establishes an important point, that the crucifixion was A. D. 31. {December 1850 JWe, ARSH 14.5} 

"At the death of CHRIST, GOD ceasing to have pleasure in "sacrifice and offering and burnt offerings and offering for sin," it follows that his death caused "the sacrifice and oblation to cease," (Dan.ix,27,) and this, as predicted, was "in the midst of the week." This falling in A. D. 31, the last week could not extend beyond A. D. 34, which would be the latest point to which seventy weeks, 490 years, could be extended from B. C. 457 - the seventh year of ARTAXERXES LONGIMANUS. Thus with the crucifixion in A. D. 31, all the dates harmonize, which cannot be said, if placed at any other time." - Herald for Aug, 24, 1850. {December 1850 JWe, ARSH 14.6} 

Now if the crucifixion was in the spring of A. D. 31, in the "midst" [middle] of the seventieth week, as clearly shown by the "Herald," then it follows of necessity that the seventy weeks, 490 years, terminated A. D. 34. For three and a half years, the last half of the week of seven years, would reach to that point of time. As the seventy weeks, or 490 of the 2300 years, terminated in the autumn of A. D. 34, then the remaining 1810, after the seventy weeks are "cut off" certainly terminated in the autumn of 1844. Really, the "Herald" should not consider us heretics for honestly believing what they have so clearly taught, and established, relative to the main pillar of the Second Advent faith! {December 1850 JWe, ARSH 14.7} 

It will not be denied that this calculation of the 2300 days, that they commenced B. C. 457, was the foundation of the judgment hour cry, [Rev.xiv,6,7,] by the angel flying in the midst of heaven. This calculation of the days was the burden of the first angel's message. Therefore, consistency shuts us up to the faith that when that calculation run out the message ceased. Shall we admit that the first message is now being given by those who virtually acknowledge that its very foundation, the 2300 days, ended in 1844? Certainly, we shall not. None will fail to see the utter folly of such a position. Then we say that those who have proved the commencement of the 2300 days B. C. 457, the crucifixion A. D. 31, have virtually acknowledged the days ended, and the first angel's message [Rev.xiv,6,7,] fulfilled more than six years since. {December 1850 JWe, ARSH 14.8} 

It being evident that the burden of the first angel's message [Rev.xiv,6,7] was delivered, and that it closed up for the world more than six years since, we certainly have just cause to look to the history of the past, and to the present, for the fulfillment of the second and third angels. True, the "everlasting gospel" has not lost its power to affect the hearts of those who are still within the reach of mercy, and salvation; but that it has ceased to arouse and move men to repentance as in 1843, no sane man will deny. Then the message was proclaimed everywhere, and everywhere felt. Then its proclaimers were perfectly united in faith, in feeling, and in their course of action. Now those who profess to be still giving the same message, are very much limited in their sphere of action; for, but few have any interest in the doctrine. And, what makes their case look really "wretched and miserable" is the fact that the work of many of them, for months past, has been to "bite and devour one another." They are, therefore, being "consumed one of another." Yes, they have successfully exposed each others faults to the scoffers of these last days, and have, in a most conclusive manner, proved to the scorners of "the blessed hope," that many who are still professing to give the judgment hour cry, are deceptive and wicked men. If any question the above statements, we invite them to peruse the scandalous pamphlet, entitled, "The trial of J. V. Himes before the Chardon Street Church, etc. by Prof. J. P. Weethee and Elder George Needham. 1 Then read the reply in "The Supplement to the Advent Herald," and also the "Vindicator," by Weethee, Needham, and others, and you will say "that the half was not told" you. {December 1850 JWe, ARSH 14.9} 

Those that profess to be still giving the judgment hour cry, and reject the Advent movement up to 1844, occupy a singular position. For if they are right now, then the angel with the "everlasting gospel" did not start right. And for some half dozen years, up to the autumn of 1844, he did not correctly understand his message; but labored under a "MISTAKE." And being under the influence of mesmerism, or satan, he caused a false excitement which has destroyed the confidence of "them that dwell on the earth," to whom he was to preach, in his message. Therefore the message of the angel had to be corrected, and with the new edition of it, the slumbering churches are to be "RE-AROUSED!"   {December 1850 JWe, ARSH 15.3} 

Again, according to their singular position, the thousands of conversions, before 1844, the great love and study of the Bible, and the holy, happy, united and consecrated state of the (so called) deluded ones, who believed that Jesus would come in 1843, and again at the tenth day of the seventh month, was the fruits of "mesmerism," or to use their mildest term, "a mistake." And that, under the present circumstances, when contention, betraying and devouring one another, darkness and death is among them, they are accomplishing the purpose of God, in the judgment hour message! {December 1850 JWe, ARSH 15.4} 

Our object in these remarks, is to expose the absurdities in the position of those who reject the present truth, and still profess to stand on the "ORIGINAL FAITH." We would, with deep feelings of humiliation, thank God that our present position is clear and harmonious; and that we can show a more excellent way. Our position is clearly marked out in the word of God. The fourteenth chapter of Revelation is one of those clear prophecies which show plainly our whereabouts. {December 1850 JWe, ARSH 15.5} 

"And the third angel FOLLOWED THEM, etc." Here we learn that the third angel FOLLOWS the other two, that is, does not go on his mission with the others, but follows, after they have finished their work. Now if the first has been sounding for some dozen years up to this present time, and is to continue, as some teach, until the Advent, then we ask them, to show us when and where the second and third angels are to deliver their solemn messages. No one will say, in immortality. Then they must give up their error, that the first is to continue until the coming of Christ, and give the second and third angels their proper places. Then our past experience and present position is a perfect harmony. "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Thus closes the solemn message of the third angel. By "the patience of the saints" we understand to be meant their trying, waiting time, after the termination of the 2300 days. The burden of the second angel's message was delivered prior to the fall of 1844. There the calculation of the prophetic time run out, and the great disappointment to all that loved the appearing of Christ, then came. Since that point of time our faith and patience have been severely tried. {December 1850 JWe, ARSH 15.7} 

The class of christians mentioned by the third angel are those who went forth to meet the Lord; were disappointed in not seeing him at the end of the days; and in their disappointed situation, and time of "PATIENCE" are keeping the Sabbath of the Lord our God. Glory to God! we see them! They are our dear brethren and sisters "in the kingdom and patience of Jesus Christ"; who claim the right of following the example of the followers of Jesus, who "rested the Sabbath-day, according to the commandment," after "the hand-writing of ordinances" was nailed to the cross. 

[To be continued.]   {December 1850 JWe, ARSH 15.9} 

GOD'S MESSENGERS

 

GEO. I. BUTLER

 

The heavenly angels are intensely interested in those who are fighting the good fight of faith. Our Saviour is watching earnestly the warfare between good and evil agencies. Satan is working constantly to bring in interests that will so absorb men's minds that they will lose eternity out of their reckoning. Those in high places are so deeply taken up with that which concerns common, worldly enterprises that they have no sense of their spiritual needs. For this reason the Lord has directed the establishment of institutions upon a plan entirely different from that followed by the world.  {1MR 223.3}  

  The work of the people of God is to enlighten the world, in accordance with the directions given in the fifty-eighth chapter of Isaiah. Here is presented the plan of work which is to be carried on in every place where the truth takes hold of minds and hearts. In connection with the proclamation of the message is to be done the work of relieving families who are in distress. Those who take their position on the Lord's side are to see in Seventh-day Adventists a warm-hearted, self-denying, self-sacrificing people, who cheerfully and gladly minister to the needy. Especially are those who suffer because they have had moral courage to accept the truth, to be helped. Those who are cast out are to receive attention.  {1MR 224.3} 

 God's purpose in giving the third angel's message to the world is to prepare a people to stand true to Him during the investigative judgment. This is the purpose for which we establish and maintain our publishing houses, our schools, our sanitariums, hygienic restaurants, treatment rooms, and food factories. This is our purpose in carrying forward every line of work in the cause. Ms 154, 1902, p. 

Testimony

I greatly fear, brethren, that there are multitudes of our people who have not half learned the value of the instruction that comes to us from the messenger of God. Brethren, if you fail to make much of the counsels of God's chosen messenger, you will suffer great loss. When I review the life of that dear, precious woman, whom I honor more than any other person, I think what a tremendous responsibility she has carried. I have been in high offices myself. F

or nearly a dozen years I was president of the General Conference; and during that time I knew there was only one thing that would make my administration a safe one, and that was to follow closely what the servant of the Lord had for me. I always corresponded with her in regard to important problems, and she kindly admonished me. Sometimes the counsel came pretty close and set pretty snug; but I am glad I prayed over it a great deal, and trusted God to make matters plain; and I am glad to say that everything finally came out just had said it would. {May 28, 1913 WASe, GCB 163.5}

That dear woman has lived for more than fourscore years, and she, of course, feels the effects of age. I think the Lord is taking off from her some of the heavy burden of responsibility that she has previously carried. She is not so strong as she once was,--how could she expect to be, when she is eighty-five years old,--and yet she is able to look after her writings and to give us good counsel. She is not here with us this year, though she was four years ago, and really risked her life in coming, too. But, O, what a flood of light she has left for us! Those precious volumes,-- what could we do as a denomination without them? And now the question is, Will we, as a people, give proper attention to these counsels? As I advance in years, I find developing in my heart an increasing desire that our people, our leading brethren, carefully study what these Testimonies say, and live up to their teachings. I am watching this point pretty closely, and I want to say a warning word here, because I am one of the old wheel horses of this denomination, or have been, at least,--I want to say that if we do not follow these things very closely, we shall fall into serious difficulties. {May 28, 1913 WASe, GCB 163.6}

In later years, after being called to the presidency of the Southern field, I corresponded with Sister White a great deal concerning my work in that district. Elder Daniells and Sister White had urged me to serve, in spite of my protests. I worked there six years, as hard as I ever worked in my life, and I believe God blessed me, too, during that administration. {May 28, 1913 WASe, GCB 163.7}

Voices: Amen! {May 28, 1913 WASe, GCB 163.8}

Now, in regard to (1)the sanitarium work, I wish to say that some three or four sanitariums were built in the South, in harmony, as we understood, with counsels received through the spirit of prophecy. Sister White and I were in constant correspondence, and I cannot tell you of the interest she manifested in building up those institutions in the Southern field. And I cannot tell you, my friends, how sad I feel when I see that some of them are likely to be dropped out. One of them, I understand, has already been closed. This is not because Sister White counseled thus, for she advised that it be permitted to live, if possible. "Why," said a brother, "it was running in debt!" But I wish I could tell of the hard experiences many of our greatest sanitariums have had to go through. I remember when they started that sanitarium in Battle Creek, the first one, that has done so much good in the past. They hardly even had a doctor when they began, and they had to begin in a private dwelling-house. There came a time when it appeared as if everything was going to smash, entirely demoralized, and they had to gather all the men together and plead with them to lend a hand in helping to relieve a difficult situation. {May 28, 1913 WASe, GCB 163.9}

Then, too, there is the sanitarium at St. Helena, Cal.; I am under the impression that there was a time when they were one hundred twenty-five thousand dollars or more in debt there; and at the same time their water supply was inadequate, and they seemed to be going right on deeper into debt. Would it not have been sadly unfortunate if they had given up that institution then? That institution has been prospered by the hand of God, and it has come up to a high standard of efficiency, and is doing a noble work. The debt has been paid by the earnings. {May 28, 1913 WASe, GCB 163.10}

And so it is, my friends, with our sanitarium over in Colorado. I have made up my mind, though I am not much of a sanitarium man, that the devil does not like our sanitariums very well, and he will throw every influence possible in the way of stopping them. I believe those institutions might be made to prosper if we could get the right kind men to manage them. {May 28, 1913 WASe, GCB 163.11}

Brethren, we are getting to be a great people, and we shall have to watch our(2) schools, our educational work, and our sanitarium work. I am so thankful that our educational work has developed, and that our children can attend our own schools. We must be careful to live close to the Lord, and pray him to guide us in all these matters, and to keep us walking in the light. O, I see dangers coming to us! I see that we are letting down the lines somewhat. I believe we are making a great mistake in our(3) music. I believe we ought to make more use than we do of our standard hymnbook, "Hymns and Tunes." I told you that four years ago, and now I tell it to you again. {May 28, 1913 WASe, GCB 163.12}

We must be guarded on all points; we must keep up the standard; we must not permit ourselves to drift like the world. Every important religious movement in the world has started encouragingly, but by and by wordliness has been allowed to prevail. The Catholic Church went into apostasy, Protestantism today is drifting in the same direction. The greatest danger we as a people have to meet, as we become numerous and prosperous, is wordliness. Let us guard against this. Let us ever cherish the high spiritual standard upheld by the pioneers of this message. May God help us, is my prayer. {May 28, 1913 WASe, GCB 163.13}

Proper Education of the Young.

Importance of Mission Training-schools--

Particularly to Teachers in our Schools.

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By Mrs. E. G. White.

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     The third angel is represented as flying in the midst of the heavens, showing that the message is to go forth throughout the length and breadth of the earth. It is the most solemn message ever given to mortals, and all who connect with the work should first feel their need of an education, and a most thorough training process for the work, in reference to their future usefulness; and there should be plans made and efforts adopted for the improvement of that class who anticipate connecting with any branch of the work. Ministerial labor cannot and should not be intrusted to boys, neither should the work of giving Bible readings be intrusted to inexperienced girls, because they offer their services, and are willing to take responsible positions, but who are wanting in religious experience, without a thorough education and training. They must be proved to see if they will bear the test; and unless there is developed a firm, conscientious principle to be all that God would have them to be, they will not correctly represent our cause and work for this time. There must be with our sisters engaged in the work in every mission, a depth of experience, gained from those who have had an experience, and who understand the manners and ways of working. The missionary operations are constantly embarrassed for the want of workers of the right class of minds, and the devotion and piety that will correctly represent our faith.  {RH, June 21, 1887 par. 1}  

     There are numbers that ought to become missionaries who never enter the field, because those who are united with them in church capacity or in our colleges do not feel the burden to labor with them, to open before them the claims that God has upon all the powers, and do not pray with them and for them; and the eventful period which decides the plans and course of life passes, convictions with them are stifled, other influences and inducements attract them, and temptations to seek worldly positions that will, they think, bring them money, take them into the worldly current. These young men might have been saved to the ministry through well organized plans. If the churches in the different places do their duty, God will work with their efforts by his Spirit, and will supply faithful men to the ministry.  {RH, June 21, 1887 par. 2}  

     Our schools are to be educating schools and training schools; and if men and women come forth from them fitted in any sense for the missionary field, they must have impressed upon them the greatness of the work, and that practical godliness must be brought into their daily experience, to be fitted for any place of usefulness in our world, or in the church, or in God's great moral vineyard, now calling for laborers in foreign lands.  {RH, June 21, 1887 par. 3}  

     The youth must be impressed with the idea that they are trusted. They have a sense of honor, and they want to be respected, and it is their right. If pupils receive the impression that they cannot go out or come in, sit at the table, or be anywhere, even in their rooms, except they are watched, a critical eye is upon them, to criticise and report, it will have the influence to demoralize, and pastime will have no pleasure in it. This knowledge of a continual oversight is more than a parental guardianship, and far worse; for wise parents can, through tact, often discern beneath the surface and see the working of the restless mind under the longings of youth, or under the force of temptations, and set their plans to work to counteract evils. But this constant watchfulness is not natural, and produces evils that it is seeking to avoid. The healthfulness of youth requires exercise, cheerfulness, and a happy, pleasant atmosphere surrounding them, for the development of physical health and symmetrical character.  {RH, June 21, 1887 par. 4}  

     God's word must be opened to the youth, but a youth should not be placed in the position to do this. Those who must have an eye upon them constantly to insure their good behavior, will require to be watched in any position where they may be. Therefore the mold given the character in youth by such a system of training, is wholly deleterious. Aim for mental discipline and the formation of right moral sentiments and habits. Studies should generally be few and well chosen, and those who attend our colleges are to have a different training than that of the common schools of the day. They have been generally taught upon Christian principles, if they have wise and God-fearing parents. The word of God has been respected in their homes, and its teachings made the law of the home. They have been brought up in the nurture and admonition of the gospel, and when they come to the schools, this same education and training is to go on. The world's maxims, the world's customs and practices, are not the teaching they need; but they are to see that the teachers in the schools care for their souls, that they will take a decided interest in their spiritual welfare, and religion is to be the great principle inculcated; for the love and fear of God are the beginning of wisdom. Youth removed from the domestic atmosphere, from the home rule and guardianship of parents, if left to themselves to pick and choose their companions, meet with a crisis in their history not generally favorable to piety or principle.  {RH, June 21, 1887 par. 5}  

     Then, wherever a school is established, there should be warm hearts to take a lively interest in our youth. Fathers and mothers are needed with warm sympathy, and with kindly admonitions, and all the pleasantness possible should be brought into the religious exercises. If there are those who prolong religious exercises to weariness, they are leaving impressions upon the mind of the youth that would associate religion with all that is dry, unsocial, and uninteresting. And these youth make their own standard not the highest, but weak principles and a low standard spoil those who, if properly taught, must be not only qualified to be a blessing to the cause, but to the church and to the world. Ardent, active piety in the teacher is essential. Morning and evening service in the chapel, and the Sabbath meetings, may be, without constant care and unless vitalized by the Spirit of God, the most formal, dry, and bitter mixture, and to the youth the most burdensome and the least pleasant and attractive of all the school exercises. The social meetings should be managed with plans and devices to make them not only seasons of pleasantness, but positively attractive.  {RH, June 21, 1887 par. 6}  

     Let those who are competent to teach youth, study themselves in the school of Christ, and learn lessons to communicate to youth. Sincere, earnest, heart-felt devotion is needed. All narrowness should be avoided. Let teachers so far unbend from their dignity as to be one with the children in their exercises and amusements, without leaving the impression that you are watching them, and without going round and round in stately dignity, as though you were like a uniformed soldier on guard over them. Your very presence gives a mold to their course of action. Your unity with them causes your hearts to throb with new affection. The youth need sympathy, affection, and love, else they will become discouraged. A spirit of "I care for nobody and nobody cares for me" takes possession of them, and although they profess to be followers of Christ they have a tempting Devil on their track, and they are in danger of becoming disheartened, and lukewarm, and backslidden from God. Then some feel it a duty to blame them, and to treat them coldly, as if they were a great deal worse than they really are, and but few, and perhaps none, feel it a special duty to make personal effort to reform them, and to remove the baleful impressions that have been made upon them.  {RH, June 21, 1887 par. 7}  

     The teacher's obligations are weighty and sacred, but no part of the work is more important than to look after the youth with tender, loving solicitude, that they may feel that we have a friend in them. Once gain their confidence, and you can lead them, control them, and train them easily. The holy motives of our Christian principles must be brought into our life. The salvation of our pupils is the highest interest intrusted to the Godfearing teacher. He is Christ's worker, and his special and determined effort should be to save souls from perdition and win them to Jesus Christ. God will require this at the hands of teachers. Every one should lead a life of piety, of purity, of painstaking effort in the discharge of every duty. If the heart is glowing with the love of God, there will be pure affection, which is essential, prayers will be fervent, and faithful warnings will be given. Neglect these, and the souls under your charge are endangered. Better spend less time in long speeches, or in absorbing study, and attend to these neglected duties.  {RH, June 21, 1887 par. 8}  

     After all these efforts, teachers may find that some under their charge will develop unprincipled characters. They are lax in morals as the result, in many cases, of vicious example and neglected parental discipline. And teachers doing all they can, will fail to bring these youth to a life of purity and holiness; and after patient discipline, affectionate labor, and fervent prayer, they will be disappointed by those from whom they have hoped so much. And in addition to this, the reproaches of the parents will come to them, because they did not have power to counteract the influence of their own example and unwise training. The teacher will have these discouragements after doing his duty. But he must work on, trusting in God to work with him, standing at his post manfully, and laboring on in faith. Others will be saved to God, and their influence will be exerted in saving others. Let the minister, the Sabbath-school teacher, and the teachers in our colleges unite heart and soul and purpose in the work of saving our youth from ruin.  {RH, June 21, 1887 par. 9}  

     Many have felt, "Well, it don't matter if we are not so particular to become thoroughly educated," and a lower standard of knowledge has been accepted. And now when suitable men are wanted to fill various positions of trust, they are rare; when women are wanted with well-balanced minds, with not a cheap style of education, but with an education fitting them for any position of trust, they are not easily found. What is worth doing at all, is worth doing well. While religion should be the pervading element in every school, it will not lead to a cheapening of the literary attainments. While a religious atmosphere should pervade the school, diffusing its influence, it will make all who are truly Christians feel more deeply their need of thorough knowledge, that they may make the best use of the faculties that God has bestowed upon them. While growing in grace and in the knowledge of our Lord Jesus Christ, they will groan under a sense of their imperfections, and will seek constantly to put to the stretch their powers of mind, that they may become intelligent Christians.  {RH, June 21, 1887 par. 10}  

     The Lord Jesus is dishonored by low ideas or designs on our part. He who does not feel the binding claims of God's law, and neglects to keep every requirement, violates the whole law. He who is content to partially meet the standard of righteousness, and who does not triumph over every spiritual foe, will not meet the designs of Christ. He cheapens the whole plan of his religious life, and weakens his religious character, and under the force of temptation his defects of character gain the supremacy, and evil triumphs. We need to be persevering and determined, to meet the highest standard possible. Pre-established habits and ideas must be overcome in many cases, before we can make advancement in religious life. The faithful Christian will bear much fruit; he is a worker; he will not lazily drift, but will put on the whole armor to fight the battles of the Lord. The essential work is to conform the tastes, the appetite, the passions, the motives, the desires, to the great moral standard of righteousness. The work must begin at the heart. That must be pure, wholly conformed to Christ's will, else some master passion, or some habit or defect, will become a power to destroy. God will accept of nothing short of the whole heart.  {RH, June 21, 1887 par. 11}  

     God wants the teachers in our schools to be efficient. If they are advanced in spiritual understanding, they will feel that it is important that they should not be deficient in the knowledge of the sciences. Piety and a religious experience lie at the very foundation of true education. But let none feel that having an earnestness in religious matters is all that is essential in order to become educators. While they need no less of piety, they also need a thorough knowledge of the sciences. This will make them not only good, practical Christians, but will enable them to educate the youth, and at the same time they will have heavenly wisdom to lead them to the fountains of living waters. He is a Christian who aims to reach the highest attainments for the purpose of doing others good. Knowledge harmoniously blended with a Christ-like character will make a person truly a light to the world. God works with human efforts. All those who give all diligence to make their calling and election sure, will feel that a superficial knowledge will not fit them for positions of usefulness. Education balanced by a solid religious experience, fits the child of God to do his appointed work steadily, firmly, understandingly. If one is learning of Jesus, the greatest educator the world ever knew, he will not only have a symmetrical Christian character, but a mind trained to effectual labor. Minds that are quick to discern will go deep beneath the surface.  {RH, June 21, 1887 par. 12}  

     God does not want us to be content with lazy, undisciplined minds, dull thoughts, and loose memories. He wants every teacher to be efficient, not to feel satisfied with some measure of success, but to feel his need of perpetual diligence in acquiring knowledge. Our bodies and souls belong to God, for he has bought them. He has given us talent, and has made it possible for us to acquire more, in order that we may be able to help ourselves and others onward in the way to life. It is the work of each individual to develop and strengthen the gifts which God has lent him, with which to do most earnest, practical work, both in temporal and religious things. If all realized this, what a vast difference we should see in our schools, in our churches, and in our missions! But the larger number are content with a meager knowledge, a few attainments, just to be passable, and the necessity of being men like Daniel and Moses, men of influence, men whose characters have become harmonious by their working to bless humanity and glorify God,--such an experience but few have had, and the result is, there are but few now fitted for the great want of the times.  {RH, June 21, 1887 par. 13}  

     God does not ignore ignorant men, but if they are connected with Christ, if they are sanctified through the truth, they will be constantly gathering knowledge by exerting every power to glorify God; they will have increased power with which to glorify him. But those who are willing to remain in a narrow channel because God condescended to accept them when they were there, are very foolish; and yet there are hundreds and thousands who are doing this very thing. God has given them the living machinery, and this needs to be used daily in order for the mind to reach higher and still higher attainments. It is a shame that many link ignorance with humility, and that with all the qualities God has given us for education, so great a number are willing to remain in the same low position that they were in when the truth first reached them. They do not grow mentally, they are no better fitted and prepared to do great and good works than when they first heard the truth.  {RH, June 21, 1887 par. 14}  

     Many who are teachers of the truth cease to be students, digging, ever digging for truth as for hidden treasures. Their minds reach a common, low standard; but they do not seek to become men of influence,--not for the sake of selfish ambition, but for Christ's sake, that they may reveal the power of the truth upon the intellect. It is no sin to appreciate literary talent, if it is not idolized; but no one is to strive for vain glory to exalt self. When this is the case, there is an absence of the wisdom that cometh from above, which is first pure, then peaceable, easy to be entreated, full of love and of good fruits.  {RH, June 21, 1887 par. 15}  

     The established missions in our cities, if conducted by men who have ability to wisely manage such missions, will be steady lights, shining amid the moral darkness. The opening of the Scriptures by means of Bible readings is an essential part of the work connected with these missions; but workers cannot take hold of this work unless they are prepared for it. Many ought to be trained in school before they even know how to study to bring their minds and thoughts under the control of the will, and how to use wisely their mental powers.  {RH, June 21, 1887 par. 16}  

     There is much to be learned by us as a people before we are qualified to engage in the great work of preparing a people to stand in the day of the Lord. Our Sabbath-schools which are to instruct the children and youth are too superficial. The managers of these need to plow deeper. They need to put more thought and more hard work upon the work they are doing. They need to be more thorough students of the Bible, and to have a deeper religious experience, in order to know how to conduct Sabbath-schools after the Lord's order, and how to lead children and youth to their Saviour. This is one of the branches of the work that is crippling along for the want of efficient, discerning men and women who feel their accountability to God to use their powers, not to exhibit self, not for vain glory, but to do good.  {RH, June 21, 1887 par. 17}  

     How broad and extended the command is, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo! I am with you alway, even unto the end of the world"! What honor is here conferred upon man, and yet how large a number hug the shore! How few will launch out into the deep, and let down their nets for a draught! Now, if this is done, if men are laborers together with God, if men are called to act in city missions, and to meet all classes of minds, there should be special preparations for this kind of work

Self-Examination and Sending out of Ministers

Misconceptions on Reforms and Gospel Work

1888 Endorsement Message 

1. “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones.” TM p. 91.
2. “God gave to his servants a testimony that presented the truth as it is in Jesus, which is the third angel’s message, in clear, distinct lines.” TM p. 93.
3. “The message of the gospel of His grace was to be given to the church in clear and distinct lines, that the world should no longer say that Seventh‐day Adventists talk the law, the law, but do not teach or believe Christ. The efficacy of the blood of Christ was to be presented to the people with freshness and power.” TM p. 92.
4. “This is the very work which the Lord designs that the message He has given His servants, shall perform in the heart and mind of every human agent … God gave to his messengers just what the people needed.” TM p. 95.
5. “The Lord would have these grand themes studied in our churches, and if every church member shall give entrance to the word of God it will give light and understanding to the simple.” TM pp. 95, 96.
6. “I would speak in warning to those who have stood for years resisting light and cherishing the spirit of opposition. How long will you hate and despise the messengers of God’s righteousness? God has given them His message. They bear the word of the Lord.” TM p.96.
7. “Here was evidence, that all might discern whom the Lord recognized as His servants. But there are those who despised the men and the message they bore. They have taunted them with being fanatics, extremists, and enthusiast … Unless you speedily humble your hearts before God, … you will … see that you have been fighting against God.” TM p. 97.
8. “You will see that these men whom you have spoken against have been as signs in the world, as witnesses for God … Zealous men, moved by the spirit of God … in principle firm as a rock … Light from heaven.” TM p. 97.
9. “If you reject Christ’s delegated messengers you reject Christ. Neglect this great salvation, kept before you for years, … and there remaineth no more sacrifice for sins.” TM p. 97.
10. “Even Seventh‐day Adventists are in danger of closing their eyes to truth as it is in Jesus, because it contradicts something which they have taken for granted as truth, but which the Holy Spirit teaches is not truth … That men should keep alive the spirit which ran riot at Minneapolis, is an offense to God.” TM pp. 70, 76.
11. “Men who are entrusted with weighty responsibilities, but who have no living connection with God, have been and are doing despite to His Holy Spirit. … If God spares their lives, and they nourish the same spirit that marked their course of action both before and after the Minneapolis meeting, they will fill up to the full the deeds of those whom Christ condemned when He was upon the earth. … Some have been cultivating hatred against the men whom God has commissioned to bear a special message to the world. … When they saw and felt the demonstration of the Holy Spirit, testifying that the message was of God, they hated it the more.” TM pp. k78‐80.
12. “That which God gives His servants to speak today [Jones and Waggoner] would not perhaps have been present truth twenty years ago, but it is God’s message for this time. … Let men and women who are truly converted offer themselves in all humility to the service of the Lord. … They will not talk of the faults of others. … They will be men who fear to talk and make sport of God’s messengers.” MS 8A, 1888. (Dr. Froom applies these statements to Jones and Waggoner, see Movement of Destiny, P. 225)
13. “God is presenting to the minds of men divinely appointed [Jones and Waggoner] precious gems of truth, appropriate for our time. God has rescued these truths from the companionship of error, and has placed them in their proper framework. … Those who have not been sinking the shaft deeper and still deeper into the mine of truth will see no beauty in the precious things presented at this Conference. … Convincing evidence which has been in this Conference.” MS 8A, 1888. (Olsen, p. 279)
14. “Even though the truth is opposed and spoken against by those who should be blessed, strengthened, and made joyful by it, its value and brightness is not lessened; for the Lord’s messengers will hold up the telescope to the spiritual eye.” MS 8A, 1888. (Olsen, p. 280)
15. “God has most precious light for His people. I call it not new light; but oh, it is strangely new to many.” MS 8A, 1888. (Olsen, p. 280)
16. “Be careful how you oppose the precious truths of which you now have so little knowledge.” MS 8A, 1888. (Olsen, p. 280)
17. “Well, one says, ‘Your prayers and your talk run in the channel with Dr. Waggoner.’ … If Elder Waggoner’s views were wrong, what business has anyone to get up and say what they did in here yesterday? … Now, brethren, light has come to us and we want to be where we can grasp it, and God will lead us out one by one to Him. … If the ministers will not receive the light, I want to give the people a chance; perhaps they may receive it. … When anything shall come in to shut down the gate that the waves of truth shall not come in, you will hear my voice wherever it is, if it is in California, or in Europe, or wherever I am, because God has given me light and I mean to let it shine. … The words that were spoken here were that Elder Waggoner was running this meeting. Has he not presented to you the words of the Bible? … This investigation must go forward.” MS 9, 1888. (Olsen, pp. 291‐ 293)
18. “Dr. Waggoner has spoken to us in a straightforward manner. There is precious light in what he has said.” MS 15, 1888. (Olsen, p. 294)
19. “I would have humility of mind, and be willing to be instructed as a child. The Lord has been pleased to give me great light, yet I know that He leads other minds, and opens to them the mysteries of His word, and I want to receive every ray of light that God shall send me, though it should come through the humblest of his servants.” MS 15, 1888. (Olsen, p. 294)
20. “Dr. Waggoner … has presented his views in a plain straightforward manner, as a Christian should. … I have no reason to think that he is not as much esteemed of God as are any of my brethren. … I know it would be dangerous to denounce Dr. Waggoner’s position as wholly erroneous. … I see the beauty of truth in his presentation of the righteousness of Christ in relation to the law as the Doctor has placed it before us. … That which has been presented harmonizes perfectly with the light which God has been pleased to give me during all the years of my experience. If our ministering brethren would accept the doctrine which has been presented so clearly—the righteousness of Christ in connection with the law—and I know they need to accept this. …” MS 15, 1888. (Olsen, p. 294)
21. “This message, understood in its true character, and proclaimed in the Spirit, will lighten the earth with its glory.’” MS 15, 1888. (Olsen, p. 296)
22. “If you do not see light yourselves, you will close the door; if you can you will prevent the rays of light from coming to the people.” MS 15, 1888. (Olsen, p. 297)
23. “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. … The light that is to lighten the whole earth with His glory was resisted, and by the action of our brethren has been in a great degree kept away from the world.” 1 SM pp. 234, 235.
24. “Who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from Heaven? … Not one. … God meant that the watchmen should arise, and with united voices send forth a decided message. … Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind.” Letter B‐2a, November 5, 1892.
25. “Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt, prejudice against the messages of truths which angels of Heaven are seeking to communicate through human agencies [Jones and Waggoner]—justification by faith, the righteousness of Christ.” Letter B‐2a, November, 1892.
26. “The message given us by A. T. Jones and E. J. Waggoner is a message of God to the Laodicean Church.” Letter S‐24, 1892. (to Uriah Smith)
27. “There are some who have criticized and depreciated, and even stooped to ridicule the messengers whom the Lord has wrought in power.” GC Bulletin, 1891, pp. 256‐258.
28. “The first position you took in regard to the message and the messenger, has been a continual snare to you and a stumbling block … That loss is still your loss.” Letter S‐24, 1892.
29. “When Brother Waggoner brought our these ideas in Minneapolis it was the first clear teaching about this subject from any human lips I have heard, excepting the conversations between myself and my husband.” MS 5, 1889.
30. “Let no soul complain of the servants of God who have come to them with a heaven‐sent message. … God will make the ears of the hearers tingle if they will not heed His voice or His message. … Rather than fight against those whom He has sent to save these … ministers, do not dishonor your God and grieve His holy Spirit, by casting reflections on the ways and the manners of the men He would choose. … He sees the temperament of the men He has chosen. … Now the Lord has taken men who were boys when you were standing at the forefront of the battle, and has given to them the message and the work which you did not take upon you.” TM pp. 404‐415.
31. “In Minneapolis God gave precious gems of truth to His people in new settings. … That which is food to the churches is regarded as dangerous, and should not be given them … great light and precious advantages.” MS 13, 1889.
32. “The opposition in our own ranks has imposed upon the Lord’s messengers a laborious and soul‐trying task. … The Spirit of God has been present in power among His people, but it could not be bestowed upon them, because they did not open their hearts to receive it.” Letter, January 9, 1893. (GC Bulletin, 1893, p. 419.)
33. “I have had the question asked, what do you think of this light which these men [Jones and Waggoner] are presenting? Why, I have been presenting it to you, for the last 45 years,— the matchless charms of Christ. This is what I have been trying to present before your minds.” MS 5, 1889.
34. “Stand not in the way of this light. … If you wait for light to come in a way that will please everyone, you will wait in vain. If you wait for louder calls or better opportunities, the light will be withdrawn, and you will be left in darkness.” ST p. 720.
35. “A bright light shines upon our pathway today, and it leads to increased faith in Jesus. … More distinct views of truth. … Increased light is given.” GW (Old Edition), pp. 104, 105.
36. “They knew not that God had sent these young men [Jones and Waggoner] to bear a special message to them, which they treated with ridicule and contempt.” Letter S‐24, 1892.
37. “Some of our brethren … are full of jealousy and evil surmising, and are ever ready to show in just what way they differ with Elder Jones or Waggoner. … but this in not from the impulse of the Spirit of God. … I can never forget the experience which we had at Minneapolis.” Letter S‐24, 1892.
38. “God has committed to His servants a message for this time; but this message does not in every particular coincide with the ideas of all the leading men, and some criticize the message and the messengers.” TM p. 465.
39. “I would not now rehearse before you the evidences given in the past two years of the dealings of God by His chosen servants; but the present evidence of His working is revealed to you, and you are now under obligation to believe.” TM p. 466. (November 3, 1890.)
40. “To accuse and criticize those whom God is using, is to accuse and criticize the Lord who has sent them. … The prejudices and opinions that prevailed at Minneapolis are not dead by any means. … the roots have never been eradicated, and they still bear their unholy fruit to poison the judgment, pervert perceptions, and blind the understanding of those with whom you connect, in regard to the message and the messengers. [Jones and Waggoner]” TM pp. 466, 467.
41. “The true religion, the only religion of the Bible, that teaches forgiveness only through the merits of a crucified and risen Saviour, that advocates righteousness by the faith of the Son of God, has been slighted, spoken against, ridiculed, and rejected.” TM p. 468.
42. “Men professing godliness have despised Christ in the person of His messengers. Like the Jews, they reject God’s message. … Men may not be able to understand why God sends this one or that one.” FCE p. 472.
43. “Some felt annoyed at this outpouring and their own natural dispositions were manifested. They said, ‘This is only excitement, it is not the Holy Spirit, not showers of the Latter Rain from Heaven.’ … On many occasions the Holy Spirit did work; but those who resisted the Spirit of God in Minneapolis were waiting for a chance to travel over the same ground again. … They declared in their heart and soul and words that this manifestation of the Holy Spirit was fanaticism and a delusion.” Special Testimonies, Series A, No. 6, p. 20.
44. “We should be the least people on earth to indulge in the slightest degree the spirit of persecution against those who are bearing the message of God to the world. This is the most terrible feature of unchristlikeness that has manifested itself among us since the Minneapolis meeting.” GC Bulletin, 1893, p. 184.
45. “It is quite possible that Elder Jones or Waggoner may be overthrown by the temptations of the enemy; but if they should be, this would not prove that they had no message from God, or that the work which they had done was all a mistake. … I pray that these men upon whom God has laid the burden of a solemn work, may be able to give the trumpet a certain sound.” Letter S‐24, 1892.
46. “Will the Lord’s messenger bear the pressure brought against him? If so, it is because God bids him stand in His strength, and vindicate the truth that he is sent of God.” Letter O‐19, 1892.
47. “Should the Lord’s messengers, after standing manfully for the truth for a time, fall into temptation, and dishonor Him who has given them their work, will that be proof that the message is not true? No. … Sin on the part of the messenger of God would cause Satan to rejoice, and those who have rejected the message and the messenger would triumph; and it would not at all clear the men who are guilty of rejecting the message of God. …” Letter O‐ 19, 1892.
48. “I have deep sorrow of heart, because I have seen how readily a word or action of Elder Jones or Elder Waggoner is criticized. How readily many minds overlook all the good that has been done by them in the few years past, and see no evidence that God is working through these instrumentalities.” Letter O‐19, 1892.
49. “The scenes which took place at this meeting (Minneapolis) made the God of heaven ashamed to call those who took part in them, His brethren. … God’s servants have no tame testimony to bear at this time, whether men will hear or whether they will forbear. He who rejects the light and evidence God has been liberally bestowing upon us, rejects Christ.” Letter, May 31, 1896, to O. A. Olsen.
50. “ … Their brother [Jones or Waggoner] … may be bearing a message from God to the people, just the light we need for this time. … In regard to the testimony that has come to us through the Lord’s messengers we can say, ‘We know in whom we have believed; we know that Christ is our righteousness.’ … Although there has been a determined effort to make of no effect the message God has sent, its fruits have been proving that it was from the source of light and truth.” Letter 19, 1892.
51. “When I purposed to leave Minneapolis, the Angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. … It is not you they are despising, but the messengers and the message I sent to My people.’” Letter B‐2a, 1892.
52. “God has raised up the men to meet the necessity of this time [Jones and Waggoner]… their work is not only to proclaim the law, but to preach the truth for this time,—the Lord our righteousness.” 1SM, pp. 360, 361.
53. “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. … You had all the evidence that you needed that the Lord was working through brethren Jones and Waggoner; but you did not receive the light; … you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.” Letter B‐2a, 1892.
54. “Oh that all who stepped in false paths at that notable meeting at Minneapolis, and have felt the same spirit enfolding them about, would let Heaven’s light into their souls. … Hating Jesus Christ in the form of His saints! Oh how will God reveal this whole business in a place where they have never looked upon it!” Letter 13, 1895.
55. My brother, why do you cherish such bitterness against Elder A. T. Jones and Elder Waggoner? It is for the same reason Cain hated Abel. Cain refused to heed the instruction of God, and because Abel sought God and followed His will, Cain killed him. God has given Brother Jones and Brother Waggoner a message for the people. You do not believe that God has upheld them, but He has given them precious light, and their message has fed the people of God. When you reject the message borne by these men, you reject Christ, the Giver of the message. Why will you encourage the attributes of Satan? Why will you and Brother Henry despise God’s delegated ministers, and seek to justify yourselves? Your work stands revealed in the sight of God. “Turn ye, turn ye, for why will ye die?” Letter 51‐A, 1895.
56. “There seems to be in this meeting an endeavor to press together. This is the word which for the last fifty years I have heard from the angelic hosts, -Press together, press together. Let us try to do this. When in the spirit of Jesus we try to press together, putting ourselves out of sight, we shall find that the Holy Spirit will come in, and the blessing of God will rest upon us. Enough dissension will come in from outside. That which Christ declared would arise in the last day will come. The people of God are to walk in the light of heaven, not in the light of the sparks of their own kindling, or in the light of the sparks which the enemy will kindle for them. He will make fires enough to  lead us astray if we will be led. We must place ourselves in that position where we reach the highest standard of truth and righteousness, equity and judgment.” GCB April 10, 1901, par. 2