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The world-wide dissemination of the same teachings that led to the French Revolution

At the same time anarchy is seeking to sweep away all law, not only divine, but human. The centralizing of wealth and power; the vast combinations for the enriching of the few at the expense of the many; the combinations of the poorer classes for the defense of their interests and claims; the spirit of unrest, of riot and bloodshed; the world-wide dissemination of the same teachings that led to the French Revolution—all are tending to involve the whole world in a struggle similar to that which convulsed France.

Education, p. 228. (EGW)

https://text.egwwritings.org/read/29.1191?query=Unrest&highlight=1#29.1191

The Bible and the French Revolution

 
The Great Controversy
by Ellen G. White

Chapter 15: The Bible and the French Revolution

Worship of the God of heaven was exchanged for worship of the 'Goddess of Reason.'

Illustration © Pacific Press Publ. Assoc.


In the sixteenth century the Reformation, presenting an open Bible to the people, had sought admission to all the countries of Europe. Some nations welcomed it with gladness, as a messenger of Heaven. In other lands the papacy succeeded to a great extent in preventing its entrance; and the light of Bible knowledge, with its elevating influences, was almost wholly excluded. In one country, though the light found entrance, it was not comprehended by the darkness. For centuries, truth and error struggled for the mastery. At last the evil triumphed, and the truth of Heaven was thrust out. "This is the condemnation, that light is come into the world, and men loved darkness rather than light." John 3:19. The nation was left to reap the results of the course which she had chosen. The restraint of God's Spirit was removed from a people that had despised the gift of His grace. Evil was permitted to come to maturity. And all the world saw the fruit of willful rejection of the light.

The war against the Bible, carried forward for so many centuries in France, culminated in the scenes of the Revolution. That terrible outbreaking was but the legitimate result of Rome's suppression of the Scriptures. (See Appendix.) It presented the most striking illustration which the world has ever witnessed of the working out of the papal policy— an illustration of the results to which for more than a thousand [266] years the teaching of the Roman Church had been tending.

The suppression of the Scriptures during the period of papal supremacy was foretold by the prophets; and the Revelator points also to the terrible results that were to accrue especially to France from the domination of the "man of sin."

Said the angel of the Lord: "The holy city shall they tread underfoot forty and two months. And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. . . . And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. . . . And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them." Revelation 11:2-11.

The periods here mentioned—"forty and two months," and "a thousand two hundred and threescore days"—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. (See Appendix note for page 54.) At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

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Introduction

When Henry Kissinger made his secret trip to China in 1971, the subject of the French Revolution came up during his negotiations with the Chinese Premier, Chou Enlai. The story is told that Kissinger asked Chou, “What effect the French Revolution has had upon the world?” - To which Chou reportedly replied, “It is too soon to tell.” Many historians have written similar sentiments about the impact of the French Revolution on the history of the world:


We are in no position as yet to measure the full impact of the French Revolution on the course of world history. It was one of those decisive events which opened the sluice-gate, and in the streams it released we are still swimming, sometimes finding it difficult to keep our head above the water. John McManners, The French Revolution and the Church, (London, S.P.C.K., 1969), Foreword.

The French Revolution is the most important event in the life of modern Europe… It brought on the stage of human affairs forces which have molded the thoughts and actions of men ever since, and have taken a permanent place among the formative influences of civilization. Cambridge Modern History, vol. 8, chap. 35, p. 754.

It is because of its world-wide impact that the French Revolution enters into Biblical prophecy. The Bible tells us where it came from, what it did, and what it is still doing in the world today.

From the Bottomless Pit

The origin of the French Revolution is from the bottomless pit. Because the papacy could not defeat the Two Witnesses and put out the light from the candlesticks, it was necessary for the enemy to bring in reinforcements, to continue the war against the Two witnesses and the woman who fled into the wilderness (see Rev. chapter 12):

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THE MONSTER FROM THE ABYSS

In the chapter of the Revelation about the Two Witnesses, which we have studied briefly, a special attack upon the Bible is mentioned, which was strikingly fulfilled at the time of the French Revolution.

In Revelation 11:7, A.R.V., we read, "And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and overcome them, and kill them."

This means that when they have finished or are finishing their testimony "in sackcloth" (see The Great Controversy, p. 268), which would be about the end of the 1260-year period, a violent campaign would be let loose against the Holy Scriptures. Every student of history knows that just such a deadly warfare did take place at the time of the French Revolution. Various public ceremonies were held to heap disgrace and contempt upon all religion, specifically upon the Sacred Scriptures. It would be difficult for ingenuity to think of some new method of shame and disgrace against the Bible which was not practiced during this insane period. And we need to remember that for the preceding century or more France had prided herself on being the most cultured and educated country in the world.

The subtle influences that prepared the way for this outbreak of hatred against everything sacred or divine are given in chapter 15 of The Great Controversy, pages 265-288. Only a brief summary can be given here. This national explosion, with many international echoes, was the culmination of a long series of events in which Rome suppressed God's Two Witnesses, the Holy Scriptures. But this Revolution was permitted to take place as a terrible example, a type, a preview, of what the entire world will yet experience as result of the modern anti-Genesis war against the Bible, under the influence of the modernistic philosophy of evolution.

We have been warned: "… the world-wide dissemination of the same teachings that led to the French Revolution—all are tending to involve the whole world in a struggle similar to that which convulsed France."—Education, p. 228.

The work of the Reformation began early in France. It began among the educated teachers in the University of Paris and among the cultured members of the royal court. But in that age of the world nobody had yet had a glimpse of the idea of the complete separation of church and state; hence those who treasured the Bible and wanted to see its teachings carried out saw no other way than the political and military method for bringing this about. Accordingly, for centuries the conflict went on, legal decrees and armies being employed by both sides, sometimes the Reformers and sometimes the Papists being successful. Finally by the horrible Massacre of St. Bartholomew and by the still more fiendishly successful system of the dragonnades, by which a ruffian and licentious soldiery were quartered in the homes of the Huguenots, the Protestants were at last driven into exile or exterminated; and a dreary economic and cultural paralysis settled down upon the nation.

Since the king had undertaken to regulate the lives of everybody, he naturally had to care for the poorer classes. At length Paris contained so many beggars and so large a proportion of the population lived by the doles from the government, that the city has been compared to a monstrous almshouse. Ignorant, superstitious, penniless, with no useful work to occupy their time, the Parisian mobs became the tools by which wild demagogues could at short notice arouse a frenzy of excitement and lead them to wild and hysterical behavior, controlled by demons and bent on the suppression and ruin of the rulers in church and state, whom they looked upon as the cause of their misery.

Parallels between the French revolution and latter-day events

Resemblance Between Our Times and The French Revolution

APPENDIX
1. RESEMBLANCE BETWEEN OUR TIMES AND THE FRENCH REVOLUTION

In the books both of Daniel and the Revelation distinct reference is made to that abnormal national experience known as “The French Revolution.” (See Daniel 11:36-39; Revelation 11:7-10.) The time when the principles of irreligion and infidelity were given full opportunity to bud and blossom and bear fruit, that all the world might judge of their nature; when men were left to show to what deeds of darkness the carnal heart would lead, unrestrained by any principles of righteousness and truth, was most appropriately noted in prophecy. And the descriptions given of the character of the last days by the same pen of inspiration, are such as to show that the masses will then fall, to a large extent, if not wholly, under the same principles of evil. While such is the representation of prophecy, it is a serious question in many minds whether the preliminary stages of this condition of things are not already appearing before our eyes, and if we may not now be on the threshold of one of those eras wherein “history repeats itself” in its worst forms.

Those who entertain the sentiments concerning the nature of our times set forth in some portions of this work, are often charged with being pessimists, alarmists, and looking too much on the dark side of the picture. To the charge of being alarmists in the bad sense of that term, we do not plead guilty. While there may be such a thing as imagining evils which do not exist, and anticipating trouble which never comes, there is, on the other hand, such a thing as crying, “Peace, peace,” when there is no peace, and shutting our eyes to real danger till it is too late to guard against it, and we find ourselves involved in irretrievable calamity and loss. The wisest of men has said, “A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.” Proverbs 22:3. Noah was not an alarmist when he warned the world of the approaching catastrophe of the flood; nor Lot, when he warned the Sodomites that an all- devastating storm of fire was hanging over their doomed city; nor our Lord, when he foretold the utter destruction of Jerusalem, and gave his people directions how to escape it. Let us not be diverted from the real situation by the cry of “alarmist,” nor think that there can be no danger because all do not see it; for St. Paul has warned us that “when they shall say, Peace and safety; then sudden destruction cometh upon them.” 1 Thessalonians 5:3.

But we need offer no apology for ourselves in this particular; for the strongest utterances we put on record are simply those we find in the secular press of the day. Even so cautious a paper as the Chicago Evening Journal, in its issue of Aug. 26, 1874, under the heading “The Reign of Crime,” drew the following picture of the times, which no one can say have been growing better since that time:-

“If Mr. Beecher used to be rather soft on the doctrine of ‘total depravity,’ we suspect he may have got more light on this point by this time. But Brooklyn does not by any means monopolize the illustrative evidence of it. Crimes of all sorts and sizes seem just now to be ‘breaking out,’ like the measles, all over the body social. The newspapers, if they give the news at all, have to be darkened with the wretched records of misdoings. We confess that the dailies at the present time are not so cheerful reading as might be. Suicides, murder, and the whole catalogue of offenses against God and man, are startlingly prevalent. Is it symptomatic of some great social disease, the seeds of which have long been growing, but long hidden? Is there some malign moral miasma in the air, some taint in the blood, some great, though subtle, popular error that has been silently conceiving sin, and is at last bringing forth iniquity? Or is it only a kind of spiritual contagion, or epidemic, like the epizootic, for instance, among animals, that has somehow got started, and is sweeping across the continent?

“Such questions are full of significance, even if not easily answered. The philosophy of epidemical influences in society is better understood than it was a generation ago; but we suspect the subject is far from being cleared up yet. We need more light both as to the incipient causes and the concomitant conditions which allow such alarming potency to causes that seemed to be latent, until, all at once, they break forth, as if thousands had suddenly taken to the habit of carrying loose powder and matches in the same pocket. ‘As a man thinketh in his heart, so is he.’ Is it, then, that somehow communities get to thinking of the same ill things, and the bad thought becomes a tempting suggestion, and forthwith begins to work in the heart like a spark of an old-fashioned tinder-box? If so, one scarcely dares to think of the frightful consequences that may come of this Brooklyn scandal-sowing throughout the land.”

While this extract speaks of our own land, there is testimony to show that an equally alarming state of things prevails in Europe. As a representative statement upon this point, we quote from the distinguished and devoted J.H. Merle D’Aubigne, author of the History of the Reformation, who, just previous to his death, prepared a paper for the Evangelical Alliance, which was read at a meeting of that association. All thoughtful persons will consider his words most solemn, and his statements as startling as they are true:-

“If the meeting for which you are assembled is an important one, the period at which it is held is equally so, not only on account of the great things which God is accomplishing in the world, but also by reason of the great evils which the spirit of darkness is spreading throughout Christendom. The despotic and arrogant pretensions of Rome have reached in our days their highest pitch, and we are consequently more than ever called upon to contend against that power which dares to usurp the divine attributes. But that is not all. While superstition has increased, unbelief has done so still more. Until now, the eighteenth century - the age of Voltaire - was regarded as the epoch of most decided infidelity; but how far does the present time surpass it in this respect! Voltaire himself protested against the philosophy which he called atheistic, and said, ‘God is necessarily the Great, the Only, the Eternal Artificer of all nature’ (Dialolgues, XXV). But the pretended philosophers of our day leave such ideas far behind, and regard them as antiquated superstitions. Materialism and atheism have, in many minds, taken the place of the true God. Science, which was Christian in the brightest intellects of former days, in those to whom we owe the greatest discoveries, has become atheistic among men who now talk the loudest. They imagine that by means of general laws which govern the physical world, they can do without Him from whom these laws proceeded. Some remains of animals found in ancient strata of our globe, make them reject the creation of which the Bible inaugurates the account in these solemn words: ‘In the beginning God created the heaven and the earth.’

What is to prevent the world from becoming a second Sodom?





At the same time anarchy is seeking to sweep away all law, not only divine, but human. The centralizing of wealth and power; the vast combinations for the enriching of the few at the expense of the many; the combinations of the poorer classes for the defense of their interests and claims; the spirit of unrest, of riot and bloodshed; the world-wide dissemination of the same teachings that led to the French Revolution—all are tending to involve the whole world in a struggle similar to that which convulsed France.

Such are the influences to be met by the youth of today. To stand amidst such upheavals they are now to lay the foundations of character.



Education (E.G. White), p.228.

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The Bible and the French Revolution - Chapter 15 ~ Great Controversy (1911) Ellen G. White

15_The Bible and the French Revolution - Great Controversy (1911) Ellen G. White

BeYeSeparate (2 Cor.6:14-18)

Published on Feb 15, 2014


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