We ended the last article with the following paragraph:
Rombotypa pe artíkulo pahápe ko párráfo reheve:
“The miracle-working power manifested through spiritualism will exert its influence against those who choose to obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world and second the testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.” The Great Controversy, 589, 590.
“Pe pokatujára ojeporútava ojehechaukáva espiritismo rupive oipysóta hembiapo umi oiporavóva iñe’ẽrendu hag̃ua Tupãme yvypórape rangue rehe. Marandu oguerekóva umi espíritu-gui he’íta Tupã ombou hague chupekuéra omongu’e hag̃ua umi omboykévape domingo iñakãgui hembiavy rehe, omboajevo umi léi tetãmegua oñeñe’ẽrenduva’erãha Tupã léi reheháicha. Ha’ekuéra oñembyasyetéta pe tekovai guasu oĩva ko yvy ape ári rehe, ha omombaretéta umi mbo’ehára religioso ñe’ẽtestimónio he’íva pe tekokatu oñembyaíva oikoha domingo ñemongy’a rupi. Tuichaitereíta pe pochy oñemopu’ãva opavave umi ndojapyhýiva iñe’ẽtestimónio.” The Great Controversy, 589, 590.
The “testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday,” is a waymark of the history that leads to the enforcement of the worship of the sun in the United States. Pat Robertson, the American televangelist and founder of the Christian Broadcasting Network (CBN) and the Christian Coalition, ran for President of the United States in the Republican primaries in 1988. Robertson’s campaign focused on mobilizing conservative Christian voters and advocating for social and moral issues aligned with his evangelical beliefs. At the time of the end in 1989, in the history of the first of the eight final presidents, the leader and founder of the Christian Coalition ran for president. The presidential history of Reagan, typifies the history of the last Republican president.
“pe marandu mbo'ehára kuéra religión rehegua ome'ẽva, tekokatu heko vaiha oúgui domingo ñeñemongarai'ỹgui,” ha’e peteĩ techaukaha tembiasakue ogueraháva kuarahy jerovia ñemombarete hag̃ua Estados Unidos-pe. Pat Robertson, televangelista americano ha fundador Christian Broadcasting Network (CBN) ha Christian Coalition rehegua, oñemoĩ candidato-rã Estados Unidos ruvicharã Partido Republicano ryepýpe ary 1988-pe. Robertson kampáña oñembyatýkuri omokyre'ỹ hag̃ua votohára cristiano conservador-kuérape ha oñe'ẽ hag̃ua tekove aty ha tekokatu rehegua marandu, oĩporãva ijerovia evangélica ndive. Aravo paha jave ary 1989-pe, umi ocho presidente paha apytégui peteĩha rembiasakuépe, Christian Coalition ruvicha ha fundador oñemoĩ candidato-rã presidente-rã. Reagan presidencia rembiasakue ohesape'a hag̃ua pe presidente republicano paha rembiasakue.
The judgments of God are about to produce the environment that fulfills the previous passage from The Great Controversy, and which parallels the work of the Christian Coalition. The Christian Coalition came about to address the moral and social problems that Sister White identifies are unsolvable by those who hold the reins of government. The Christian Coalition in the history of Reagan, represents a similar movement in the very near future. Prophetically the Christian Coalition was typified by the National Reform Movement during the Sunday law crisis connected with the Blair Bills in the 1880’s and 1890’s. The National Reform Movement was formed in 1888, and Sister White specifically addressed that movement in her writings.
Ñandejára juicio-kuéra oĩma hi’aguĩ oitamo hag̃ua pe ambiente omohu’ãva pe pasaje mboyvegua The Great Controversy-gui, ha upéva ojoja pe tembiapo Christian Coalition rehegua ndive. Christian Coalition oiko hag̃ua oñembohovái hag̃ua umi problema moral ha social Sister White he’íva ndaikatuiha oñesolusiona umi oguerekóva gobierno rembiapokue po guýpe rupive. Christian Coalition, Reagan rembiasakue ryepýpe, orrepresenta peteĩ movimiento ojoguáva pe oikótavape mbykymi hag̃ua. Profétikamente Christian Coalition oñetipifika va’ekue National Reform Movement rupive pe crisis léi domingo reheguápe ojoajúva umi Blair Bills rehe umi ary 1880 ha 1890 jave. National Reform Movement oñemoheñói va’ekue ary 1888-pe, ha Sister White oñe’ẽ porãite upe movimiento rehe hembiapokuérape.
“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?
“Peteĩ apañuãi tuicha oha’arõ Tupã retãyguárape. Peteĩ apañuãi oha’arõ avei ko yvy ariguápe. Pe ñorairõ iporãvéva ha iñimportantevéva opa umi árape guare oĩma ñande renondépe. Umi mba’e, hetave cuarenta ary pukukue ore roikuaauka hague pe ñe’ẽ marandurã mbarete rehegua pokatu rupi oúta hag̃uáicha, ko’ág̃a oikómava ñande resa renondépe. Oñeñepyrũma voi oñemotenonde pe porandu peteĩ ñeñemoambue rehegua Constitución-pe, ojejokóva py’aguapy ha conciencia sãso. Pe porandu oñemombarete hag̃ua domingo ñemboaje oiko peteĩ mba’e tetã tuichakue rehegua ha iñimportánteva ramo. Jaikuaa porã mba’épa pe koku’e rembiapokue paha. Péro, ¿ñaimépa ñasẽ hag̃uáicha pe mba’ére? ¿Jajapo jerovia hag̃uáicha piko pe tembiapo Tupã ome’ẽ va’ekue ñandéve, jahai hag̃ua tavayguakuérape pe ñe’ẽ ñemomarandu umi mba’e vai oñembojávo hesekuéra rehe?”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to “the mystery of iniquity;” and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.
“Oĩ heta, umi oĩva ko movimientope jepe domingo ñembojepyrã hag̃ua rehe, oñembotavyva ko tembiapo rapykuerévo oútava rehe. Haʼekuéra ndohechái oinupãha hikuái peteĩchaite pe libertad religiosa rehe. Oĩ heta arakaʼeve ndoikuaáiva pe Biblia sábado rembijerure, ha pe fundamento japu arípe opytaha pe institución domingo. Oimeraẽ movimiento oipytyvõva legislación religiosa rehegua, añetehápe, haʼe peteĩ acto oñemeʼẽ hag̃uáicha papadope, péva hetaite siglo pukukue oñorairõ meme vaʼekue conciencia sasõ rehe. Pe observancia domingo oikove hag̃ua institución hérava cristiana ramo, oúva “mbaʼe vai ñemimby”gui; ha imbojepyrãrãta peteĩ jehechakuaa añetetéva umi principio haʼéva voi pe ita akã romanos rekopegua. Ñane retã oheja vove upéicha iguvernorã principio kuérape, omoĩ hag̃uáicha peteĩ léi domingo rehegua, pe protestantismo ko tembiapópe ojopy póta popería ndive; ndahaʼemoʼãi ambue mbaʼe sino omeʼẽ jey hag̃ua tekove pe tiranía ymaite guive ohaʼarõ asýva iñopportunidad osẽ jey hag̃ua despotismo activo-pe.”
“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.
“Pe movimiento de Reforma Nacional, oiporúvo pu'aka léi religiosa rehegua, oñemoheñóipa vove, ohechaukáta upe ndojehejaiva ha jejopy oĩva yma guarépe. Umi atykuéra yvypóra rehegua upérõ oguereko vaʼekue Tupã prerrogativa-kuéra, ha ipuʼaka mbarete despotismo rupive ombohundi conciencia rekosãso; ha umi oñemoĩva hikuái hikuái heʼíva rehe, upéicha rupi oúva vaʼekue prisión, ñemosẽ tetãgui ha ñemano. Oiméramo popería térã iñeʼẽprincipio-kuéra oñemoĩ jeýramo léi rupive puʼakápe, persecución tata oñembyapýta jeýta umi ndoikuáaséivape osakrifika iconciencia ha añetegua, umi jejavy ojeguerohorýva renondépe. Ko mbaʼe vai oĩma ohupyty hag̃uáicha.”
“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?
“Ñandejára omeʼẽ rire ñandéve tesape ohechaukáva ñandéve umi mbaʼe vai oĩva ñande renondépe, mbaʼéicha piko ikatúta ñañemboʼy hendápe ipotĩ hag̃uáicha hesa renondépe, ñane remboyke hag̃ua jajapo hag̃uáicha opaite ñane ñehaʼã ikatúva ñandehegui jagueru hag̃ua upéva tavayguakuérape renondépe? Ikatúpa ñañembopyʼaguapy jaheja hag̃uáicha chupekuéra tohovái ko mbaʼe tuichaiteva jeroviaʼỹre jepe oñemomaranduʼỹre?”
“There is a prospect before us of a continued struggle, at the risk of imprisonment, loss of property, and even of life itself, to defend the law of God, which is made void by the laws of men. In this situation worldly policy will urge an outward compliance with the laws of the land, for the sake of peace and harmony. And there are some who will even urge such a course from the Scripture: ‘Let every soul be subject unto the higher powers…. The powers that be are ordained of God.’
“Oĩ ñane renondépe peteĩ jeiko hag̃ua ñorairõ ipuku hag̃uáicha, ñembotypyhy rógape ñane moĩ hag̃ua hag̃uáicha, ñande mba’e ñemombyky ha jepe tekove voi ñehundi hag̃ua hag̃uáicha, ñadefende hag̃ua Tupã léi, umi yvypóra léi omboyke hag̃uáicha. Ko ñemongu’epe, arandukuaa yvyrigua omokyre’ỹta peteĩ ñemoĩ hag̃ua okáguio umi tetã léi ndive, py’aguapy ha joaju rehehápe. Ha oĩta avei umi omokyre’ỹtava upe tape Escritura rupive: ‘Toñemoĩ hag̃ua opa ánga umi poguy yvatevévape…. umi pokatu oĩva niko Tupã omoĩva.’”
“But what has been the course of God’s servants in ages past? When the disciples preached Christ and Him crucified, after His resurrection, the authorities commanded them not to speak any more nor to teach in the name of Jesus. ‘But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.’ They continued to preach the good news of salvation through Christ, and the power of God witnessed to the message.” Testimonies, volume 5, 711–713.
“Ha mba’épa raka’e ojapo Tupã rembiguái ymaguarépe? Umi temimbo’e opredikárõ guare Cristo ha chupe ojejukapyréva kurusúre, ha’e oikove jey rire, mburuvichakuéra omanda chupekuéra ani hag̃ua oñeñe’ẽvéi ni oñembo’eve Jesús rérape. ‘Upémarõ Pedro ha Juan ombohovái ha he’i chupekuéra: Penemoĩke peje hag̃ua, Tupã renondépe oĩ porãpa romohenduka hag̃ua peẽme heta hag̃ua Tupãme guarã. Ore ndaikatúi ningo rokirirĩ umi mba’e rohecháva ha rohendúva rehe.’ Ha’ekuéra osegi opredika pe marandu porã ñepysyrõ rehegua Cristo rupive, ha Tupã pokatu ome’ẽ testimónio upe marandúpe.” Testimonies, volumen 5, 711–713.
The judgments of God are about to produce an environment in the social, economic and religious sphere within the United States, that produces the logic for religious leaders to begin to call for a revival of public morality, as was typified in the 1880’s and 1890’s, and then again in the history of the president who marked the time of the end in 1989. “A great crisis awaits the people of God. A crisis awaits the world.” Sister White asks two questions, “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?”
Tupã rembiapoukapy oĩma oproduci hag̃uáicha peteĩ tekoharã tekovépe, viru rehegua ha jerovia rehegua Estados Unidos ryepýpe, omoheñóiva pe lógica umi mburuvicha religioso oñepyrũ hag̃ua ohenói peteĩ ñemoingove jey tekoporã opavave renondépe rehe, ojehechauka haguéicha typo ramo umi ary 1880 ha 1890-pe, ha upéi jey pe tembiasápe pe mburuvicha guasu omarka vaekue pe ára paha ary 1989-pe. “Peteĩ apañuãi tuicha oha’arõ Tupã retãyguakuérape. Peteĩ apañuãi oha’arõ ko yvy ape ári.” Hermana White oporandu mokõi porandu: “Tupã ome’ẽ rire ñandéve tesakã ohechaukáva umi mba’e vai oĩva ñane renonderã, mba’éicha piko ikatu jaime potĩ Hesa renondépe ñamboyke ramo jajapo hag̃ua opaite ñeha’ã ikatúva ñande pópe jagueraha hag̃ua upéva tavayguakuérape? Ikatúpa jaiko py’aguapýpe jahejávo chupekuéra tohovái ko mba’e tuichaiteva’ekue ñemoñe’ẽ’ỹre?”
What light has there been showing the dangers before us, and if there has been no light, how could a loving God hold His people accountable for not presenting a warning message, if they had never heard that warning message? Dear Reader, you will be held accountable for the light represented by these articles.
Mba’e tesape oĩ ra’e ohechaukáva umi ñane renondépe oĩva jejopy vai, ha ndaipóriramo kuri tesape, mba’éicha piko peteĩ Tupã mborayhúva omoĩta ikuérape responsabilidad ndaipóri haguére oikuaauka peteĩ marandu ñemomarandu rehegua, nohendúiramo ra’e hikuái upe marandu ñemomarandu rehegua? Karai moñe’ẽhára ahayhúva, nde reime responsabilidad guýpe pe tesape ko’ã artikulokuéra ohechaukáva rehe.
The specific descriptions of the characteristics of the Democrat dragon power, the Republican false prophet power, the papal power, Islam and the Laodicean Adventist church, as well as literal Israel in these articles will be considered as hate speech by the powers that be, but they are the message from God’s Word that is established by the methodology of line upon line, and those lines are crying out that the judgments of God are about to increase and escalate in frequency.
Umi artículo-kuérape oñemombeʼu hag̃ua mbaʼeichagua tekome’ẽrehepa ojehechakuaa pe poder dragón demócrata, pe poder proféta japu republicano, pe poder papal, Islam ha pe iglesia adventista laodicense, avei Israel literal, ojehechakuaátane umi orekóva pu’aka rupive ñe’ẽ ñembyaírõguáicha; upéicharõ jepe, haʼekuéra hína pe marandu Ñandejára Ñeʼẽgui ouva, oñemopyenda vaʼekue pe metodología línea ári línea rupive, ha umi línea osapukái hína ohechauka hag̃ua Ñandejára juicio-kuéra oĩma hag̃uáicha oñembohetave ha ojepyaʼeve hag̃ua ijehechauka.
Prophetically the Christian Coalition that came together in the history just prior to the time of the end in 1989, has a more significant application than simply the parallel to the 1880’s and the 1890’s. In the passage we just cited from Sister White she identifies spiritualism as one of two ways Satan takes the world captive, and then spends some words addressing the miracles that he will perform.
Profétikamente, pe Koalisión Cristiana oñembojoajúva’ekue tembiasápe michĩmi mboyve pe ára paha 1989-pe, oreko peteĩ aplicación iñimportantevéva ndaha’éi añónte pe paralelismo umi ary 1880 ha 1890 rehegua. Pe pasáhe ramóva ñambohérava’ekue Hermana White-gui, ha’e ohechauka espiritualismo peteĩva mokõi tape Satanás oguerahahápe pe mundo jejopyrãme, ha upéi omombe’u heta ñe’ẽ umi milagro ha’e ojapótavare.
After the election of 1988, thus after the arrival of the Christian Coalition, there was a tremendous manifestation of satanic miracles in the realm of the dragon, the realm of the beast and the realm of the false prophet. It is important to align these phenomenon’s correctly, for they typify the arrival of Satan personating Christ after the soon coming Sunday law in the United States.
1988 jeporavo rire, upévare pe Christian Coalition oguahẽ rire, ojekuaa peteĩ jehechauka tuichaitereíva milágro satanicokuéra rehegua dragón retãme, mymba ñarõ retãme ha maranduhára japu retãme. Tuicha mba’e ko’ã mba’e ojehechaukáva oñemohenda porã hag̃ua, pórke ha’ekuéra ohechauka Satanás oguahẽha ojoguáva Cristope pe léi domingo pya’e hag̃uáicha oútava Estados Unidos-pe rire.
In the realm of Catholicism, in the 1990’s the world watched as the apparitions of the so-called virgin Mary, with the accompanying miracles of bleeding statues of saints, miracles of apparitions in the sky, raining of flower petals from cloudless skies, and other absurd satanic miracles. Pilgrimages of thousands of people all around the world were carried out by the masses during those times, drawn into the delusions accomplished by these events. Books were written about them, journalists investigated, magazines such as Time and Newsweek illustrated these things on their front page.
Catolicismo ryepýpe, ary 1990-kuéra aja, ko yvy tuichakue omaña kuri pe oje’éva virgen María jehechauka rehe, umi milágro omoirũva ndive, taha’e ta’angakuéra marangatu ruguyry, jehechauka milágro yvágape, yvoty rogue oky yvága arai’ỹvagui, ha ambue milágro satánico ndaikatumo’ãi hag̃uáicha. Umi ára aja, hetaiterei tapicha opa tendárupi ko yvy ape ári ojapo peregrinación aty guasu hag̃uáicha, ogueraha hag̃ua chupekuéra umi jejavy guasu ojejapóva ko’ã mba’e rupive. Ojehai hag̃ua aranduka hesekuéra, maranduhaipyre rembiguái ohesa’ỹijo, ha kuatiahaipyrekuéra Time ha Newsweek-icha omohechauka ko’ã mba’e iñakãrogue renondépe.
In the realm of the dragon the Hindu statues of India manifested satanic miracles by the statues drinking spoons or glasses of drink offerings that were placed upon the statue’s mouths. The phenomenon that began in one small village in India spread, like the frogs of Egypt, across the whole country. The BBC television news did a commentary on the phenomenon, and as an afterthought the BBC reporter on television raised the question, “I wonder what would happen if we went to the London Museum tomorrow and offered one of the Hindu statues a glass of milk?” The next days evening news showed the very same reporter at the London Museum, and while the cameras rolled, he offered the large Hindu statue a glass of milk. When the glass touched the lips of the statue the milk was immediately sucked into the statue.
Mbói guasu poguýpe, Índia retãme umi ta’ãnga hindu ohechauka kuri milagro sataniko, umi ta’ãnga ho’u hag̃ua kuimbe térã kásope tembi’u ñekuave’ẽ oñemoĩva’ekue pe ta’ãnga juru rehe. Ko mba’e ojejapóva, oñepyrũva’ekue peteĩ táva’i michĩme Índia-pe, isarambi Egípto rãnga kuéraicha opaite tetã rupi. BBC marandu ta’ãngamýi rupive ojapo peteĩ ñe’ẽjoaju ko mba’ére, ha upéi, ku mba’e rehegua ipahápe, BBC maranduha ta’ãngamýi rupigua oporandu: “Aimo’ã, mba’épa oikóta ko’ẽrõ jaháramo Londres Museo-pe ha ñakuave’ẽ peteĩva umi ta’ãnga hindupe peteĩ káso kamby?” Ambue ára ka’aru marandu ohechauka upe maranduha voi Londres Museo-pe, ha ta’ãngamýi rape osyry aja, ha’e okuave’ẽ peteĩ ta’ãnga hindu guasúpe peteĩ káso kamby. Pe káso ojapyhýramo guare pe ta’ãnga rembe’y, pe kamby pya’e asy oñemokõ rire oike pe ta’ãngápe.
Within the spiritualism of the American Indian prophecies, the white buffalo known as “Miracle,” was born on August 20, 1994, on the farm of Dave and Valerie Heider near Janesville, Wisconsin. Miracle was born with white fur, and her birth was considered by some to be a fulfillment of a Native American prophecy. In various Native American traditions, the birth of a white buffalo is seen as a sacred and significant event, symbolizing unity, peace, and spiritual renewal. Miracle gained widespread attention and became a symbol of hope and spiritual significance for many people. The prophecy of the white buffalo is traced back, and directly associated with the most sacred relic of the native American’s spiritualistic religion, for it is in the initial story of the white buffalo, that the “piece pipe” was introduced into the culture.
Amerikagua indígena profesíakuéra espiritísmo ryepýpe, búfalo morotĩ hérava “Miracle” heñói kuri ára 20 jasypoapy 1994-pe, Dave ha Valerie Heider ñemitỹhóga-pe, Janesville ykére, Wisconsinpe. Miracle heñói kuri avuku morotĩ reheve, ha oĩ vaʼekue ohecháva iñemoñareha peteĩ profesía indígena americana ñembyatyha. Heta tradición indígena americana-pe, peteĩ búfalo morotĩ ñemoñare ojehecha tembiapo marangatu ha mbaʼe tuicha mbaʼéva ramo, ohechauka hag̃ua joaju, pyʼaguapy ha ñembopyahu espiritual. Miracle ogana heta tapicha ñatendepy ha oiko peteĩ techaukaha jerovia ha mbaʼe espiritual tuicha mbaʼéva heta tapichápe ĝuarã. Búfalo morotĩ profesía oñemopyenda yma guive, ha oñembojoaju hag̃ua hag̃uaite relicario iporãvévare indígena americano kuéra religión espiritista rehegua ndive, pórke búfalo morotĩ rembiasakue ñepyrũme voi, “piece pipe” oñemoinge ypykue kultúrape.
In 1994, in the realm of the false prophet of apostate Protestantism, the Holy Laughter movement, also known as the Toronto Blessing, began in January 1994 at the Toronto Airport Vineyard Church (now known as Catch The Fire Toronto) in Toronto, Ontario, Canada. It was during a series of revival meetings led by pastors John and Carol Arnott that the phenomenon of uncontrollable laughter, along with other manifestations such as shaking, crying, and falling down, or imitating animals and the animals sounds (often referred to as being “slain in the Spirit” or “drunk in the Lord”), began to occur among congregants.
Áño 1994-pe, protestantismo apóstata maranduhára japu poguýpe, pe movimiento “Risa Santa”, ojekuaáva avei “Toronto Blessing” ramo, oñepyrũkuri enero de 1994-pe Toronto Airport Vineyard Church-pe (koʼág̃a ojekuaáva Catch The Fire Toronto ramo), Toronto, Ontario, Canadá-pe. Umi atykuéra ñemombarete rehegua omotenondéva mburuvichaʼaty John ha Carol Arnott jave, oñepyrũ ojehecha umi atyguasu apytépe pe mbaʼe ojehechaukáva pukavy ndaikatúiva ojoko hag̃ua, ambue jehechaukaha ndive, techapyrãramo ryryi, hasẽ, hoʼa yvýre, térã ojapo mymbakuéraicha ha umi mymba ryapu (heta jey oñehenóiva ojejukáva Espíritu-pe térã okaʼúva Ñandejárape).
The laughter and other manifestations were attributed by participants to the presence and work of the Holy Spirit, leading to the term “Holy Laughter” being used to describe the phenomenon. The revival meetings at the Toronto Airport Vineyard Church attracted attention and visitors from around the world, leading to the spread of the movement to other churches and communities. People came from around the world to experience the laughter, and when they returned to their home churches, those churches would often then begin to manifest the same demonic manifestations.
Pukavy ha ambue jehechauka oje’e vaekue umi oĩva upépe rupi Espíritu Santo reko ha hembiapoha; upévare ojeporu ñembohéra “Pukavy Marangatu” oñemombe’u hag̃ua upe mba’e ojehúva. Umi aty ñemoingove jeygua Toronto Airport Vineyard Church-pe ogueraha atención ha tapicha oúva opa hendágui ko yvy ape ári, ha upéicha rupi oñemyasãi upe movimiento ambue iglesia ha tetãygua atykuérape. Tapicha ou opa hendágui ko yvy ape ári ohasa hag̃ua upe pukavy, ha ojevy jave hikuái hogayguakuéra iglesia-kuérape, heta jey umi iglesia-kuéra oñepyrũ avei ohechauka hag̃ua umi jehechauka añaretãguáva peteĩchaite.
Pat Robertson founded the Christian Broadcasting Network (CBN) in 1960. CBN was one of the first television networks dedicated to Christian programming, and it played a significant role in the growth of the Christian broadcasting industry in the United States. Over the years, CBN has expanded its reach and influence through television, radio, and digital media, becoming one of the largest Christian media organizations in the world.
Pat Robertson omopyenda’ekue Christian Broadcasting Network (CBN) ary 1960-pe. CBN ha’eva’ekue peteĩva umi peteĩha red de televisión oñeme’ẽmbaitéva programación cristiana-pe g̃uarã, ha oguereko peteĩ tembiapo tuicha mba’éva pe okakuaávo industria de radiodifusión cristiana Estados Unidos-pe. Arykuéra ohasávo, CBN ombotuichave ijehupyty ha imbarete televisión, radio ha medios digitales rupive, oikóvo peteĩva umi tuichavéva organización de medios cristianos ko yvy ape ári.
In 1988, he founded the Christian Coalition, and ran for the presidency of the United States. His beliefs are traced back to the National Reform Movement and the Lord’s Day Alliance. Both of those organizations began in 1888, and advocated for various social reforms based on Christian principles, including the prohibition of alcohol, women’s suffrage, and the observance of the Sabbath (Sunday) as a day of rest and worship. The movement was influenced by evangelical Protestantism and sought to establish a “Christian nation” guided by biblical principles. Robertson represented the same principles as both the National Reform Movement, and the Lord’s Day Alliance. For that reason, he also established Regent University.
Áño 1988-pe, ha’e omoheñói va’ekue pe Christian Coalition, ha oñemoĩ kandidátoramo Tetã peteĩ reko Amérika Joaju retãygua mburuvicharã. Ijerovia rapo ojejuhu pe National Reform Movement ha pe Lord’s Day Alliance-pe. Mokõivéva umi organización oñepyrũ va’ekue 1888-pe, ha omotenonde opaichagua reforma social principio cristiano rehegua ári, umíva apytépe ka’u’ỹ ñemboyke, kuñanguéra derecho de voto, ha pytu’u ha ñemomba’eguasurã ára ramo oñeñangareko hag̃ua pe sábado (domingo)-re. Pe movimiento ojejopy va’ekue protestantismo evangélico rehe, ha oheka va’ekue omopyenda hag̃ua peteĩ “tetã cristiana” principio bíblico-kuéra poguýpe. Robertson ohechauka va’ekue umi principio peteĩchagua pe National Reform Movement ha pe Lord’s Day Alliance reheve. Upévare, ha’e avei omoheñói Regent University.
Pat Robertson established Regent University in 1977, in agreement with the Catholic doctrine which William Miller so boldly opposed. Catholicism and apostate Protestantism employ a satanic biblical methodology that among other unsanctified fruits, produces the belief that there will be a thousand years of peace before Jesus actually returns. Robertson believes his university trains men and women to be those who will run Christ’s thousand-year government during the biblical Millennium. The term “regent” means, someone who acts as a representative or deputy for a ruler or monarch, who is out of the country.
Pat Robertson omopyenda’ekue Regent University ary 1977-pe, oĩ hag̃ua peteĩ ñe’ẽme’ẽme pe doctrina católica ndive, upe William Miller oñemoĩ mbaretehápe hese. Catolicismo ha protestantismo apóstata oiporu peteĩ metodología bíblica satánica, ha upéva, ambue hi’a ñemomarangatu’ỹva apytépe, omoheñói pe jerovia oĩtaha mil ary py’aguapy Jesús ou jey mboyve añetehápe. Robertson oguerovia iuniversidad ombo’e kuimba’e ha kuña ikatútava oisãmbyhy Cristo gobierno mil arygua pe Milenio bíblico aja. Pe ñe’ẽ “regent” he’ise peteĩ tapicha omba’apóva peteĩ mburuvicha térã monarca rérape térã hekovia, oĩ’ỹ jave hetãme.
Before the time of the end in 1989, beginning at least by 1960, the modern counterparts of the organizations who were pushing for Sunday legislation in 1888, arrived into history. After 1989, satanic manifestations rocked all three elements of the religious realm of the dragon, the beast, and the false prophet. Jesus always identifies the end of a thing with the beginning of a thing, and 1989, “the time of the end” in verse forty of Daniel eleven, begins a prophetic period that ends at the soon-coming Sunday law of verse forty-one. When that Sunday law arrives, Satan appears to “personate” Christ, and his crowning act of deception begins, with miracles and healings.
Ary 1989, “paha opa hag̃ua ára” mboyve, ha oñepyrũ hag̃ua por lo menos ary 1960-pe, umi organización moderna ojoguáva umi organización omotenondéva léi domingo rehegua 1888-pe, osẽ tembiasakue-pe. Ary 1989 rire, umi jehechauka satánica omongu’e mbarete mbohapy elemento pe ámbito religioso pe dragón, pe mymba, ha pe proféta japu rehegua. Jesús akóinte ombojoaju peteĩ mba’e paha peteĩ mba’e ñepyrũ reheve, ha ary 1989, “paha opa hag̃ua ára” Daniel 11, versículo 40-pe, omoñepyrũ peteĩ período profético opa hag̃uã pe léi domingo oguahẽtavape versículo 41-pe. Upe léi domingo oguahẽ vove, Satanás ojechauka “omoha’angaháicha” Cristo-pe, ha upépe oñepyrũ hembiapo tuichavéva ñembotavy rehegua, milágro ha ñemonguera rupive.
The history that begins that prophetic period identifies a work of an apostate Protestant movement, that leads to the Sunday law, which was typified by 1989, the beginning of that period. In 1989, the “wall” of “the iron curtain” came down, and at the end of this period the “wall of separation of Church and State” comes down. The beginning of the period marks the first two presidents of the eight final presidents. The beginning marks the papacy overcoming its enemy of atheism in the Soviet Union, and the last marks the papacy overcoming its enemy of Protestantism in the United States. The beginning identifies the first of those eight presidents (a Republican), joining hands with the antichrist of Bible prophecy, and the ending marks the last of those eight presidents joining hands with the antichrist of Bible prophecy. That first president is understood to be responsible for bringing down the wall, and the last is the one who will build the wall.
Pe tembiasakue oñepyrũva upe período profético ohechauka peteĩ tembiapo peteĩ movimiento protestante apóstata rehegua, ogueraháva pe léi domingo peve, upe mba’e ojehechaukava’ekue 1989 rupive, ha’éva upe período ñepyrũ. Ary 1989-pe, pe “muro” “cortina de hierro” rehegua ho’a, ha ko período paha gotyo pe “muro de separación entre Iglesia y Estado” ho’a avei. Pe ñepyrũ ohechauka umi mokõi presidente peteĩha umi poapy presidente pahagua apytégui. Pe ñepyrũ ohechauka papado ojepy’apy’ỹre ogana hague iñenemígo ateísmo rehe Unión Soviética-pe, ha pe paha ohechauka papado ojepy’apy’ỹre ogana hague iñenemígo protestantismo rehe Estados Unidos-pe. Pe ñepyrũ ohechauka pe peteĩha umi poapy presidente apytégui (Republicano), ombojoajuha ipo pe anticristo ndive, profecía bíblica-gua, ha pe opa hag̃ua ohechauka pe pahagua umi poapy presidente apytégui ombojoajuha ipo pe anticristo ndive, profecía bíblica-gua. Upe presidente peteĩha oñentende ha’e hague pe oguerúva’ekue pe muro ñemboguejy, ha pe pahagua katu ha’e upe omopu’ãtava pe muro.
In 1960, through to the time of the end in 1989, the modern National Reform Movement began. After the election, satanic miracles began. Before the Sunday law the final manifestation of the national reformers will raise their political head again. At the Sunday law, the time has come for the marvelous working of Satan. In advance of the Sunday law there will, of prophetic necessity, need to be judgments which not only remove the national prosperity of the United States, but those judgments will of prophetic necessity need to be so severe and fearful that the logic is put in place that allows for those in the final national reform movement, the Christian Nationalists, to be identifying the reason for those judgments, as the citizens who are desecrating what they call the Lord’s Day.
Áño 1960-pe guive, pe ára paha og̃uahẽ meve 1989-pe, oñepyrũ pe Movimiento Moderno de Reforma Nacional. Upe jeporavó rire, oñepyrũ milagrokuéra satánicos. Pe léi domingo mboyve, pe jehechauka paha umi reformador nacional-gua omopuʼã jeýta iñakã política. Pe léi domingo-pe, og̃uahẽma pe ára pe tembiapo hechapyrãva Satanás rehegua. Pe léi domingo mboyve, tekotevẽta, necesidad profética rupi, oĩ juicio-kuéra ndahaʼéiva añónte omboykéva Estados Unidos prosperidad nacional, ha umi juicio-kuéra, necesidad profética rupi, tekotevẽta tuichaite ha kyhyjetereíva, ikatu hag̃uáicha oñemoĩ pe lógica omeʼẽva tenda umi oĩvape pe movimiento paha de reforma nacional-pe, umi Nacionalista Cristiano-pe, ohechakuaa hag̃ua umi juicio-kuéra mbaʼérepa ou: oĩha ciudadano-kuéra omongyʼáva pe haʼekuéra ohenóiva Ñandejára Ára.
We will continue this study in the next article.
Ñambojapóta ko ñehesa’ỹijo ótro artíkulope.
“If our people continue in the listless attitude in which they have been, God cannot pour upon them His Spirit. They are unprepared to co-operate with Him. They are not awake to the situation and do not realize the threatened danger. They should feel now, as never before, their need of vigilance and concerted action.
“Ore tavayguakuéra osegi ramo upe teko kangy ha ndopysyrõivéivape oĩ hagueháicha, Tupã ndaikatumo’ãi ohykuavo hi’Ánga ári kuéra. Ndojejapopyréi hikuái hag̃ua omba’apo joa Hendive. Ndoikuaaporãi hikuái mba’éichapa oĩ ko situación ha ndohechakuaái pe peligro ojeity kuaáva. Ko’ág̃a oikuaava’erã, araka’eve’ỹ hag̃ua mboyve, tekotevẽha oñangareko kyre’ỹme ha ojapo tembiapo joaju.”
“The peculiar work of the third angel has not been seen in its importance. God meant that His people should be far in advance of the position which they occupy today. But now, when the time has come for them to spring into action, they have the preparation to make. When the National Reformers began to urge measures to restrict religious liberty, our leading men should have been alive to the situation and should have labored earnestly to counteract these efforts. It is not in the order of God that light has been kept from our people—the very present truth which they needed for this time. Not all our ministers who are giving the third angel’s message really understand what constitutes that message. The National Reform movement has been regarded by some as of so little importance that they have not thought it necessary to give much attention to it and have even felt that in so doing they would be giving time to questions distinct from the third angel’s message. May the Lord forgive our brethren for thus interpreting the very message for this time.
“Pe tembiapo ijojaha’ỹva ára mbohapyha ánhel rehegua ndojehechái kuri iñimportánteháicha. Tupã oipota va’ekue Itavayguakuéra toĩ mombyry tenondeve pe tenda oĩhágui ko árape. Ha ko’ág̃a, og̃uahẽma ramo chupekuéra pe ára oñepyrũ hag̃uáicha omba’apo, orekove hag̃ua gueteri ñembosako’i ojapova’erã. Umi Reformadór Kuatia Apegua Tetãygua oñepyrũrõ guare omyasãi hag̃ua medida ombotove hag̃uáicha tekosãso jerovia rehegua, ñande kuimba’e tenondegua oikuaava’erãmo’ã kuri mba’épa oiko ha omba’apova’erãmo’ã kyre’ỹme ombotove hag̃ua umi ñeha’ã. Ndaha’éi Tupã rembiapoukapy ryepýpe pe tesape oñeñongatu haguére ñande tavayguakuéragui—upe añetegua ko’ág̃aguáva oikotevẽva’ekue hikuái ko ára-pe g̃uarã. Ndaha’éi opa ñane ministro omyasãiva pe marandu ára mbohapyha ánhel rehegua añetehápe ontendéva mba’épa omoheñói upe marandu. Pe movimiento Reforma Nacional rehegua ojehecha kuri oĩ hag̃uáicha michĩeterei mba’eha ramo, upévare oĩ ndohechái va’ekue tekotevẽha oñatende heta hese ha jepe oimo’ã va’ekue péicha ojapóramo ome’ẽha hikuái tiempo porandu hag̃ua umi porandu iñambuéva pe marandu ára mbohapyha ánhel reheguágui. Toñyrõ Ñandejára ñane ermanokuérape péicha ointerpreta haguére hikuái pe marandu añete ko árape g̃uarã.”
“The people need to be aroused in regard to the dangers of the present time. The watchmen are asleep. We are years behind. Let the chief watchmen feel the urgent necessity of taking heed to themselves, lest they lose the opportunities given them to see the dangers.
“Tekove oikotevẽva’erã ko’ág̃a ára pegua mba’e kyhyjéregua. Umi ñangarekoha oke hína. Heta ary ñande tapykuépe jaiko. Toikuaa umi ñangarekoha tenondegua pe tekotevẽ pya’eha oñatende hag̃ua ijehekuéra rehe, ani hag̃ua okañy chuguikuéra umi oportunida oñeme’ẽva’ekue chupekuéra ohecha hag̃ua umi mba’e kyhyje.”
“If the leading men in our conferences do not now accept the message sent them by God, and fall into line for action, the churches will suffer great loss. When the watchman, seeing the sword coming, gives the trumpet a certain sound, the people along the line will echo the warning, and all will have opportunity to make ready for the conflict. But too often the leader has stood hesitating, seeming to say: ‘Let us not be in too great haste. There may be a mistake. We must be careful not to raise a false alarm.’ The very hesitancy and uncertainty on his part is crying: “‘Peace and safety.” Do not get excited. Be not alarmed. There is a great deal more made of this religious amendment question than is demanded. This agitation will all die down.’ Thus he virtually denies the message sent from God, and the warning which was designed to stir the churches fails to do its work. The trumpet of the watchman gives no certain sound, and the people do not prepare for the battle. Let the watchman beware lest, through his hesitancy and delay, souls shall be left to perish, and their blood shall be required at his hand.
“Umi kuimba’e tenondegua ñane aty guasúpe ndaiporãiramo ko’ág̃a pe marandu Tupã omondóva chupekuéra, ha ndoikeiramo hikuái peteĩ ñe’ẽme tembiaporãrã, umi iglésia ohupytyta tuicha jepy’apy. Pe ñangarekoha, ohechávo kyse ouha, ombopu ramo pe turu peteĩ ñe’ẽ porãme, umi tapicha pe línea pukukue rupi ombojevýta pe ñembo’e’ẽ, ha maymáva oguerekóta pa’ũ oñembosako’i hag̃ua pe ñorairõrã. Ha heta jey pe mburuvicha opyta kyhyjépe ha mokõivévo, haicha ku he’íva: ‘Ani jajapuraiterei. Ikatu oĩ jejavy. Jañatende porãva’erã ani hag̃ua ñamyasãi peteĩ marandu kyhyje reigua japu.’ Pe imokõi hag̃ua ha ndaikatúi hag̃uáicha ojehecha hendáicha hese voi osapukái: ‘Py’aguapy ha tekove hag̃uáicha.’ Ani pejepy’apy rei. Ani peñemondýi. Hetaiterei oñembotuicha ko porandu rehegua pe enmiénda religiosa rehegua, ha nda’éi upeichaitéva oñekotevẽva. Ko ñemyakãratĩ opa hag̃uáicha okanýta. Péicha ha’e añetehápe omoneĩ’ỹ pe marandu Tupãgui oñemondova’ekue, ha pe ñembo’e’ẽ ojejapóva oñemongu’e hag̃ua umi iglésia ndohupytýi hembiapo. Pe turu pe ñangarekoha ombopúva ndoguerekói peteĩ ñe’ẽ hesakã porãva, ha umi tapicha noñembosako’íri pe ñorairõrã. Toñatendéke pe ñangarekoha ani hag̃ua, imokõi ha itarei rupi, ánga kuéra ojeheja hag̃ua omanóvo, ha huguýta ojejerurévo ipógui.”
“We have been looking many years for a Sunday law to be enacted in our land; and, now that the movement is right upon us, we ask: Will our people do their duty in the matter? Can we not assist in lifting the standard and in calling to the front those who have a regard for their religious rights and privileges? The time is fast approaching when those who choose to obey God rather than man will be made to feel the hand of oppression. Shall we then dishonor God by keeping silent while His holy commandments are trodden underfoot?
«Rohecha are heta aryma peteĩ léi domingo rehe oñemoneĩ hag̃ua ñane retãme; ha koʼág̃a pe ñemonguʼe oĩma ñande áriete, porandu: ¿Ojapótapa ñane retãygua ikatupyryvaʼerã ko mbaʼépe? ¿Ndikatúi piko ñaipytyvõ ñahupi hag̃ua pe estandárte ha ñahenói hag̃ua tenondépe umi oguerekóva jerovia hekopegua iderécho ha iprivihéhiore rehe? Pe ára oñemboja pyaʼe hína, umi oiporavóva iñeʼẽrendu Tupãme yvypóra rangue oñembopyʼaroryʼỹ hag̃ua oikuaáta pohýi po. ¿Ñamomarãne upéicharõ Tupãme ñakirirĩvo, haʼe imanduʼa marangatúvare ojeity hag̃ua yvýre?»
“While the Protestant world is by her attitude making concessions to Rome, let us arouse to comprehend the situation and view the contest before us in its true bearings. Let the watchmen now lift up their voice and give the message which is present truth for this time. Let us show the people where we are in prophetic history and seek to arouse the spirit of true Protestantism, awaking the world to a sense of the value of the privileges of religious liberty so long enjoyed.
“Pe mundo protestánte, heko rupive, ojapo aja concesión-kuéra Roma-pe, ñañemombáke hag̃ua ñantende hag̃ua pe situación ha jahecha hag̃ua pe ñorairõ ñande renondépe oĩva añetehápe mba’éichapa. Toñehendu ko’ág̃a umi ñangarekohára ñe’ẽ, ha tome’ẽ pe marandu ha’éva añetegua ko tiempope ĝuarã. Tahechauka hikuái tavayguakuérape moõpa ñaime marandu’ẽ rekapy proféticope, ha toheka omombáke hag̃ua pe espíritu protestánte añetéva, omomba’eguasuuka hag̃ua yvórape umi privilegio libertad religiosa rehegua iporãitereíva yma guive oñeguerohory va’ekue.”
“God calls upon us to awake, for the end is near. Every passing hour is one of activity in the heavenly courts to make ready a people upon the earth to act a part in the great scenes that are soon to open upon us. These passing moments, that seem of so little value to us, are weighty with eternal interests. They are molding the destiny of souls for everlasting life or eternal death. The words we utter today in the ears of the people, the works we are doing, the spirit of the message we are bearing, will be a savor of life unto life or of death unto death.
“Tupã ñanehenói japáy hag̃ua, pórke hi’aguĩma paha. Káda aravo ohasáva ha’e peteĩ aravo tembiaporã yvágape oñembosako’i hag̃ua peteĩ tetãygua ko yvy ári omba’apo hag̃uáicha pehẽnguéicha umi mba’e guasu ojehechaukátavape ñanderehe hi’aguĩ hag̃uáicha. Ko’ã aravo ohasáva, ha’etéva oréve g̃uarã michĩeterei mba’evete hag̃uáicha, henyhẽ pohýigui opa’ỹ hag̃uáva rembiapo rehegua. Ha’e hína omohenda umi ánga rape tekove opa’ỹ hag̃uáva térã mano opa’ỹ hag̃uávarã. Umi ñe’ẽ ja’éva ko árape tavayguakuéra apysápe, umi tembiapo jajapóva, pe marandu espíritu jagueraháva, ha’éta tekove ryakuã tekovépe g̃uarã térã mano ryakuã manópe g̃uarã.”
“My brethren, do you realize that your own salvation, as well as the destiny of other souls, depends upon the preparation you now make for the trial before us? Have you that intensity of zeal, that piety and devotion, which will enable you to stand when opposition shall be brought against you? If God has ever spoken by me, the time will come when you will be brought before councils, and every position of truth which you hold will be severely criticized. The time that so many are now allowing to go to waste should be devoted to the charge that God has given us of preparing for the approaching crisis.” Testimonies, volume 5, 714–716.
“Che joyke kuéra, peikuaápa pende salvación tee, ha ambue ánga kuéra rekove rape paha avei, odependeha peñembosako’íre ko’ág̃a pejapóva pe jehasa asy oĩva ñande renondépe guarã? Perekópa upe kyre’ỹ hatã, upe marangatu reko ha ñeñeme’ẽmbaitéva, ikatúva penemombarete peime hag̃ua hatãme oñemoĩ jave pende rehe ñemoĩ hag̃ua? Ñandejára oñe’ẽramo kuri che rupive peteĩ jeýnte jepe, og̃uahẽta pe ára peneguerahaha hag̃ua aty ñemoĩha renondépe, ha opaite añetegua remimoĩ pende pópe ojehechava’erã hatãiterei ha oñehesa’ỹijo mbarete hag̃ua. Pe ára hetaiterei ko’ág̃a oheja reínteva okañy hag̃uáicha, oñeme’ẽva’erã pe tembiapo Ñandejára ome’ẽ va’ekuépe ñandéve ñañembosako’i hag̃ua pe apañuãi tuicha og̃uahẽ hag̃uáva rehe.” Testimonies, volúmen 5, 714–716.