Behold, how good and how pleasant it is for brethren to dwell together in unity! (Psalm 133:1, KJV).

ABSTRACT

This article delves into the historical context of the 1880s church, highlighting the release of Testimonies Volume 5 as a vital guide for addressing internal crises of jealousy, ambition, and division, using the transformation of John from a Son of Thunder to the Apostle of Love as a biblical model for achieving true Christian unity through a deep connection with Christ, ultimately calling the community to embrace humility, service, and love to withstand the shaking and prepare for the great work ahead.

THE SECRET ORIGIN OF… THE SONS OF THUNDER!

History, when it is finally written down, has a way of looking inevitable. We see the leather-bound volumes of the Testimonies for the Church sitting on the shelf, their spines stiff with authority, and we imagine they descended from heaven fully formed, like the stone tablets of Sinai. But the truth—the messy, vibrant, human truth—is that these documents were born in the chaotic flux of a movement trying to find its footing on a shifting tectonic plate. Christ reveals the enduring nature of His guidance through these writings, as they emerged amid rapid growth and spiritual challenges. The divine inspiration behind them addressed the community’s needs precisely, offering remedies for soul-deep issues. Scripture affirms that God provides timely counsel for His people, as seen in “And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it” (Habakkuk 2:2, KJV), and “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets” (Amos 3:7, KJV). In Patriarchs and Prophets we read, “God had committed to His people a work to be accomplished on earth. The third angel’s message was to be given, the minds of believers were to be directed to the heavenly sanctuary, where Christ had entered to make atonement for His people” (Patriarchs and Prophets, p. 314, 1890). Through inspired counsel we are told, “The Lord has a people on the earth, who follow the Lamb whithersoever He goeth. He has a work appointed for them to do” (Testimonies for the Church, vol. 6, p. 17, 1901). These volumes serve as a beacon for navigating the trials of growth and maintaining spiritual vitality. What ignites the inner storm within us?

Consider the year 1889. The American West was closing; the frontier was becoming a memory. In the bustling heart of the movement, Battle Creek, Michigan, the printing presses were thundering like locomotives, churning out the steam that drove a global expansion. It was an era of “intensely interesting” development. New colleges were springing up in South Lancaster and Healdsburg, pushing the educational work to the “ends of the earth”. The ink was barely dry on the blueprints for sanitariums and mission stations. Expansion reflects divine purpose amid human endeavor, yet it demands vigilance against internal discord. God’s plan for growth requires harmony, evident in the community’s progress despite obstacles. Proverbs declares, “The preparations of the heart in man, and the answer of the tongue, is from the Lord” (Proverbs 16:1, KJV), while Isaiah assures, “For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater” (Isaiah 55:10, KJV). A prophetic voice once wrote, “The work is soon to close. The members of the church are to be instructed to deal faithfully with the wrongs existing in the church, that God may bless their efforts” (Testimonies for the Church, vol. 5, p. 484, 1885). In The Great Controversy we read, “The church is God’s appointed agency for the salvation of men. It was organized for service, and its mission is to carry the gospel to the world” (The Great Controversy, p. 9, 1911). Such advancements highlight the need for spiritual balance to sustain the momentum. How does crisis brew beneath success?

Yet, amidst this roaring success, a quiet crisis was brewing—a crisis not of brick and mortar, but of the soul. It was into this specific moment that Sr. White released the fifth volume of her Testimonies. It was not merely a collection of letters; it was a diagnostic manual for a body that was growing too fast for its own heart. The volume, spanning the critical decade of the 1880s, addresses a church that is conquering the world but losing its temper. Growth exposes underlying spiritual ailments that require divine intervention. The community’s rapid expansion revealed the urgency for heartfelt reform. As Ezekiel notes, “And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh” (Ezekiel 11:19, KJV), and Jeremiah states, “But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people” (Jeremiah 31:33, KJV). The inspired pen reminds us, “There is danger of both parents and teachers commanding and dictating too much, while they fail to come sufficiently into social relation with their children or scholars” (Education, p. 288, 1903). A passage from Testimonies for the Church reminds us, “The church needs the fresh, living experience of members who have habitual communion with God” (Testimonies for the Church, vol. 5, p. 619, 1885). This volume calls for introspection to restore equilibrium. What mirrors our struggles today?

Testimonies, Volume 5 is not an archival curiosity. It is a mirror. It reflects a community struggling with the very pathologies that plague every generation: the “jealousy and faultfinding,” the “unwise marriages,” the “worldly ambition,” and the terrifying fragility of “Christian Unity”. The timeless counsel in these pages addresses ongoing human frailties. The community faces recurring challenges that demand renewed commitment. Deuteronomy emphasizes, “And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no” (Deuteronomy 8:2, KJV), while Proverbs warns, “Pride goeth before destruction, and an haughty spirit before a fall” (Proverbs 16:18, KJV). Through inspired counsel we are told, “Jealousy is as cruel as the grave. Its flashes are flashes of fire, a very flame of the Lord” (The Adventist Home, p. 195, 1952). In Patriarchs and Prophets we read, “The history of ancient Israel is a striking illustration of the past experience of the Adventist body” (Patriarchs and Prophets, p. 315, 1890). These insights urge self-examination for enduring strength. How do remedies heal the afflicted?

To understand the remedy prescribed in these pages—a remedy that calls for a radical, self-abnegating unity—we must first understand the patients. We must go back to the beginning, to the dusty roads of Galilee, and examine the case study of a man who embodied every defect the Testimonies sought to cure. We must look at John, the brother of James. Before he was the Apostle of Love, he was something far more dangerous. He was a Son of Thunder. John’s story illustrates the path from defect to sanctity. The community benefits from studying biblical examples of change. As Isaiah proclaims, “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me” (Isaiah 46:9, KJV), and Micah declares, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV). A prophetic voice once wrote, “The life of Christ is to be revealed in humanity. Man was the crowning act of the creation of God, made in the image of God, and designed to represent God” (Christ’s Object Lessons, p. 339, 1900). The inspired pen notes, “Character is power. The silent witness of a true, unselfish, godly life carries an almost irresistible influence” (Christ’s Object Lessons, p. 340, 1900). This examination fosters hope for personal renewal. What fuels the storm’s core?

WHAT FUELS THE STORM’S CORE?

There is a persistent, almost romantic notion in religious circles that the disciples of Christ were chosen for their natural piety—that they were men of soft voices and gentle dispositions, pre-wired for sainthood. Art history has done them a disservice, painting John with a “soft, languid, feminine appearance,” as if holiness were a matter of low testosterone. The biblical record shatters this illusion with a single, thunderous nickname. Christ’s selection of disciples challenges misconceptions about innate goodness. The community recognizes that divine choice transforms flawed individuals. Job questions, “How much less man, that is a worm? and the son of man, which is a worm?” (Job 25:6, KJV), and Isaiah laments, “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away” (Isaiah 64:6, KJV). In The Desire of Ages we read, “The disciples were men subject to like passions as ourselves. They had the same battle with sin to fight” (The Desire of Ages, p. 294, 1898). Through inspired counsel we are told, “God takes men as they are, with the human elements in their character, and trains them for His service, if they will be disciplined and learn of Him” (The Desire of Ages, p. 294, 1898). This revelation encourages acceptance of human imperfection. How does zeal turn destructive?

HOW DOES ZEAL TURN DESTRUCTIVE?

The full pathology of the “Son of Thunder” is on display in the incident at the Samaritan village. The context is crucial. Jesus is making His final, solemn march toward Jerusalem. The shadow of the cross is lengthening. The urgency of the mission is at its peak. Rejection ignites misplaced zeal in disciples. The community learns from this to respond with grace. Zechariah foretells, “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced” (Zechariah 12:10, KJV), while Proverbs advises, “A soft answer turneth away wrath: but grievous words stir up anger” (Proverbs 15:1, KJV). A passage from The Desire of Ages reminds us, “The disciples had long cherished the hope of seeing the kingdom of God established on earth, with Christ as ruler” (The Desire of Ages, p. 415, 1898). The inspired pen observes, “They did not see that the work of the gospel was to be accomplished not by the sword, but by the cross” (The Desire of Ages, p. 415, 1898). This incident teaches compassion over judgment. What guards against exclusivity?

WHAT GUARDS AGAINST EXCLUSIVITY?

If the first symptom of the “Son of Thunder” syndrome is violence, the second is exclusivity. There is a deep, seductive comfort in the “franchise” model of religion—the idea that we possess the trademark on truth, and anyone operating outside our corporate structure is a bootlegger. Exclusivity hinders the Spirit’s broader work. The community embraces inclusivity in truth-sharing. As Ecclesiastes states, “Two are better than one; because they have a good reward for their labour” (Ecclesiastes 4:9, KJV), and Amos asks, “Can two walk together, except they be agreed?” (Amos 3:3, KJV). In Acts of the Apostles we read, “The Spirit of God is not limited to a few chosen men or to a few chosen places” (Acts of the Apostles, p. 134, 1911). A prophetic voice once wrote, “Workers should be selected who are devoted to God and to His cause, who still bear in mind that they are branches of the True Vine” (Testimonies for the Church, vol. 4, p. 430, 1875). This principle promotes collaborative ministry. How does envy erode bonds?

HOW DOES ENVY ERODE BONDS?

This “sectarianism” is not just directed outward; it turns inward. The same spirit that forbids the stranger also envies the brother. Throughout the Gospels, we see a recurring, grinding tension among the disciples about who is the greatest. Envy fosters division within the body. The community counters this with mutual esteem. Proverbs observes, “Wrath is cruel, and anger is outrageous; but who is able to stand before envy?” (Proverbs 27:4, KJV), while Job reflects, “Therefore I have uttered that I understood not; things too wonderful for me, which I knew not” (Job 42:3, KJV). Through inspired counsel we are told, “Envy is the offspring of pride, and if it is entertained in the heart, it will lead to hatred, and eventually to revenge and murder” (Patriarchs and Prophets, p. 651, 1890). The inspired pen warns, “Where envy and selfish ambition exist, confusion and every evil work are there” (Testimonies for the Church, vol. 5, p. 242, 1885). This awareness cultivates harmony. What drives the throne quest?

WHAT DRIVES THE THRONE QUEST?

The “Son of Thunder” did not just want to call down fire; he wanted to sit on the lightning bolt. The ambition of James and John (and their mother, who acted as their campaign manager) is one of the most cringe-worthy moments in the New Testament. Ambition seeks exalted positions at the expense of service. The community redefines greatness through humility. As Isaiah declares, “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit” (Isaiah 57:15, KJV), and Micah instructs, “He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV). A passage from The Desire of Ages reminds us, “Ambition had destroyed thousands of lives, and made thousands more to be wretched” (The Desire of Ages, p. 436, 1898). In Education we read, “The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest” (Education, p. 57, 1903). This inversion values servitude. How does standoff reveal pride?

HOW DOES STANDOFF REVEAL PRIDE?

This theoretical lesson became a physical confrontation in the Upper Room. The context of John 13 is a “strife” among the disciples—a continuation of the argument about greatness. Strife exposes unyielding pride among followers. The community finds resolution in Christ’s example. Proverbs counsels, “Only by pride cometh contention: but with the well advised is wisdom” (Proverbs 13:10, KJV), while Daniel praises, “Blessed be the name of God for ever and ever: for wisdom and might are his” (Daniel 2:20, KJV). The inspired pen describes, “At the last Passover supper with His disciples, Jesus washed their feet, thus performing the office of a servant” (Testimonies for the Church, vol. 3, p. 94, 1872). A prophetic voice once wrote, “The ordinance of feet washing is an ordinance of service. This is the lesson the Lord would have all learn and practice” (The Review and Herald, May 31, 1898). This act restores unity through humility. How does beholding spark change?

HOW DOES BEHOLDING SPARK CHANGE?

How does the “Son of Thunder” become the “Apostle of Love”? How does the man who wanted to burn Samaritans become the man who wrote, “God is love” (1 John 4:8)? It was not a sudden zap. It was a process of beholding. Beholding Christ initiates profound character shifts. The community experiences renewal through daily communion. Ezekiel promises, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh” (Ezekiel 36:26, KJV), while Isaiah invites, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18, KJV). In The Desire of Ages we read, “As the character of Christ thus develops in us, we shall work as He worked” (The Desire of Ages, p. 311, 1898). Through inspired counsel we are told, “By beholding we become changed. The character is softened, refined, and ennobled for the heavenly kingdom” (Testimonies for the Church, vol. 4, p. 579, 1875). This process yields loving devotion. What triggers the great sifting?

WHAT TRIGGERS THE GREAT SIFTING?

We turn now to the specific counsel given to the church in the 1880s, the “Times of Volume Five”. This was a period of “shaking.” Shaking purifies the faithful amid trials. The community endures testing to reveal true allegiance. Amos declares, “For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth” (Amos 9:9, KJV), while Isaiah affirms, “Thy counsels of old are faithfulness and truth” (Isaiah 25:1, KJV). A passage from Early Writings reminds us, “I was shown that the testimony to the Laodiceans applies to God’s people at the present time” (Early Writings, p. 270, 1882). The inspired pen explains, “The shaking of God blows away multitudes like dry leaves” (Testimonies for the Church, vol. 4, p. 89, 1875). This purification strengthens the remnant. How does spirit foster unity?

HOW DOES SPIRIT FOSTER UNITY?

The antidote to the shaking—the anchor that holds the grain in the sieve—is “Christian Unity.” Unity stems from shared focus on Christ. The community approaches harmony through divine centering. Malachi questions, “Have we not all one father? hath not one God created us?” (Malachi 2:10, KJV), while Zechariah envisions, “In that day shall there be one Lord, and his name one” (Zechariah 14:9, KJV). In Testimonies for the Church we read, “Unity is the sure result of Christian perfection” (Testimonies for the Church, vol. 5, p. 478, 1885). A prophetic voice once wrote, “The unity for which Christ prayed must be witnessed in His followers” (The Signs of the Times, December 4, 1893). This bond convinces the world. How does home nurture harmony?

HOW DOES HOME NURTURE HARMONY?

Finally, Sr. White traces the roots of disunity back to the home. In chapters like “Parental Training” and “The Training of Children” in Volume 5, she argues that the “spirit of rivalry” and “pride” are often planted in the nursery. Home shapes character foundations for unity. The community prioritizes godly upbringing to prevent discord. Proverbs instructs, “Train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6, KJV), while Deuteronomy commands, “And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children” (Deuteronomy 6:6-7, KJV). Through inspired counsel we are told, “The family is the great educational center for the children” (Child Guidance, p. 185, 1954). In The Adventist Home we read, “The home should be made a school where the children may learn how to work” (The Adventist Home, p. 282, 1952). This foundation counters worldly influences.

WHAT CALLS TO THE BASIN?

The path from Thunder to Love is the only path that leads to Unity. It is the path of the Basin. It is the path of the “straight testimony” applied first to the self. We stand today, like the community of 1889, on the edge of a vast work. The “ends of the earth” are still waiting. But the warning of Testimonies Volume 5 remains: We cannot conquer the world if we are conquered by our own ambition. Let us drink the cup. Let us be baptized with the baptism. Let us wash one another’s feet. EXCELSIOR!

SELF-REFLECTION

How can we delve deeper into these truths of transformation and unity in our devotional lives, allowing them to mold our character and priorities?

How can we present these themes accessibly to varied audiences, upholding accuracy while engaging seekers?

What common misunderstandings about character change and church unity exist in our circles, and how can we correct them gently with Scripture and Sr. White’s insights?

In what ways can we make our gatherings and lives radiant examples of love and harmony, embodying Christ’s return and victory?

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