We ended the last article with the following paragraph:
Nofarananay tamin’ity andalana manaraka ity isika tamin’ny lahatsoratra farany:
“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.
“Ny hery mahagaga miseho amin’ny alalan’ny spiritisma dia hampihatra ny heriny hanohitra ireo izay misafidy hankatò an’Andriamanitra fa tsy ny olona. Ny fifandraisana avy amin’ireo fanahy dia hanambara fa Andriamanitra no naniraka azy ireo handresy lahatra ireo izay mandà ny Alahady momba ny fahadisoany, ka hanamafy fa ny lalàn’ny tany dia tokony hankatoavina tahaka ny lalàn’Andriamanitra. Hitaraina noho ny faharatsiana lehibe eo amin’izao tontolo izao izy ireo ary hanohana ny fijoroana vavolombelon’ireo mpampianatra ara-pivavahana fa ny fihenan’ny fitondran-tena dia vokatry ny fanamasinana voahitsakitsaka ny Alahady. Ho lehibe ny hatezerana hateraka hanohitra izay rehetra mandà tsy hanaiky ny fijoroana vavolombelony.” 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.
Ny “fanambaràn’ny mpampianatra ara-pivavahana fa ny fanitsakitsahana ny Alahady no anton’ny faharatsian’ny fitondran-tena latsaka ambany,” dia mariky ny tantara izay mitarika ho amin’ny fanerena ny fanompoam-pivavahana amin’ny masoandro any Etazonia. Pat Robertson, ilay Amerikanina mpitory filazantsara amin’ny fahitalavitra sady mpanorina ny Christian Broadcasting Network (CBN) sy ny Christian Coalition, dia nirotsaka hofidiana ho Filohan’i Etazonia tamin’ny fifantenana mialoha nataon’ny antoko Repoblikana tamin’ny taona 1988. Nifantoka tamin’ny fanetsiketsehana ireo mpifidy Kristiana mpandala ny nentin-drazana sy tamin’ny fampiroboroboana ireo raharaha ara-tsosialy sy ara-pitondran-tena mifanaraka amin’ny finoany evanjelika ny fampielezan-kevitr’i Robertson. Tamin’ny fotoanan’ny farany, tamin’ny taona 1989, tao amin’ny tantaran’ilay voalohany amin’ireo filoha valo farany, dia nirotsaka hofidiana ho filoha ilay mpitarika sady mpanorina ny Christian Coalition. Ny tantaran’ny fitondrana filoham-pirenena nataon’i Reagan dia tandindon’ny tantaran’ilay filoha Repoblikana farany.
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.
Ny fitsaran’Andriamanitra dia efa saiky hamokatra ny tontolo iainana izay hahatanteraka ilay andalana teo aloha avy ao amin’ny The Great Controversy, ary izay mifanandrify amin’ny asan’ny Christian Coalition. Nipoitra ny Christian Coalition mba hiatrehana ireo olana ara-pitondrantena sy ara-tsosialy izay ambaran’i Sister White fa tsy voavahan’ireo izay mitana ny fehin’ny fitondram-panjakana. Ny Christian Coalition, ao amin’ny tantaran’i Reagan, dia maneho hetsika mitovy amin’izany amin’ny hoavy tena akaiky. Ara-paminaniana, ny Christian Coalition dia notandindonin’ny National Reform Movement nandritra ny krizin’ny lalàna alahady mifandray amin’ny Blair Bills tamin’ny taona 1880 sy 1890. Ny National Reform Movement dia naorina tamin’ny 1888, ary niresaka manokana momba izany hetsika izany i Sister White tao amin’ny asa sorany.
“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?
“Misy krizy lehibe miandry ny olon’Andriamanitra. Misy krizy miandry izao tontolo izao. Ilay ady lehibe indrindra amin’ny vanim-potoana rehetra dia efa eo anoloantsika indrindra. Ireo toe-javatra izay nandritra ny efa-polo taona mahery no nambaranay, noho ny fahefan’ny tenin’ny faminaniana, fa efa mananontanona, dia mitranga eo imasontsika ankehitriny. Efa natolotra tamin’ireo mpanao lalàna ao amin’ny firenena sahady ny raharaha momba ny fanitsiana ny Lalàm-panorenana izay mametra ny fahalalahan’ny fieritreretana. Ny raharaha momba ny fampiharana ny fitandremana ny Alahady dia efa tonga ho zavatra mahaliana sy manan-danja eo amin’ny sehatra nasionaly. Fantatsika tsara izay ho vokatr’izao hetsika izao. Nefa moa vonona hiatrika izany ve isika? Efa nahatanteraka tamim-pahamarinana ny adidy napetrak’Andriamanitra tamintsika ve isika, dia ny hampitandrina ny olona ny amin’ny loza eo anoloany?”
“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.
“Maro, na dia amin’ireo aza izay mirotsaka ato amin’ity hetsika fampiharana ny Alahady ity, no jamba amin’ny vokatra hanaraka izany fihetsika izany. Tsy hitany fa mamely mivantana ny fahalalahana ara-pivavahana izy ireo. Maro no tsy mbola nahatakatra velively ny fitakian’ny Sabatan’ny Baiboly sy ny fototra sandoka iorenan’ny fanorenana momba ny Alahady. Izay hetsika rehetra manohana lalàna ara-pivavahana dia tena fihetsika faneken-dalana ho an’ny fahefana papaly, izay nandritra ny taona maro dia niady tsy an-kijanona tamin’ny fahalalahan’ny fieritreretana. Ny fitandremana ny Alahady dia manana ny fisiany amin’ny maha-andrim-panjakana antsoina hoe kristiana azy noho “ny zava-miafin’ny heloka”; ary ny fampiharana azy dia ho fankatoavana mivaingana ireo foto-kevitra izay vato fehizoron’ny Romanisma mihitsy. Rehefa handà toy izany ny firenentsika ny foto-kevitry ny fitondram-panjakany ka hamoaka lalàna momba ny Alahady, dia hifandray tànana amin’ny papa i Protestantisma amin’izany fihetsika izany; tsy inona izany fa fanomezana aina ny jadona izay efa ela no niandry tamim-pahazotoana ny fotoana hahafahany mitsambikina indray ho amin’ny fanapahana jadona miasa.”
“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.
Ny hetsika Nasionaly momba ny Fanavaozana, rehefa mampihatra ny fahefan’ny lalàna ara-pivavahana, dia haneho, rehefa mivelatra tanteraka, ilay tsy fandeferana sy famoretana izay nanjaka tamin’ny andro lasa. Tamin’izany dia noraisin’ny filankevitry ny olombelona ho azy ny zo maha-Andriamanitra, ka notorotoroina teo ambanin’ny fahefany jadona ny fahafahan’ny feon’ny fieritreretana; ary fanagadrana sy fahababoana ary fahafatesana no nanaraka ho an’izay nanohitra ny didiny. Raha ny fivavahana papaly na ny foto-keviny indray no hampanankery amin’ny alalan’ny lalàna, dia haverina hirehitra ny afon’ny fanenjehana hamelezana ireo izay tsy hanaiky hanao sorona ny feon’ny fieritreretany sy ny fahamarinana noho ny fanajana ny fahadisoam-bahoaka. Efa eo an-tokonan’ny fahatanterahany izao loza izao.
“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?
“Rehefa nomen’Andriamanitra mazava isika ka mampiseho ny loza eo anoloantsika, ahoana no hahafahantsika ho madio eo imasony, raha tsy ataontsika izay fara herintsika rehetra mba hampitondrana izany eo anatrehan’ny vahoaka? Moa va isika hionona amin’ny famelana azy hiatrika izany raharaha lehibe dia lehibe izany nefa tsy voaentana mialoha?”
“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.’
“Manoloana antsika ny vinavinan’ny tolona mitohy, eo ambanin’ny loza ateraky ny fanagadrana, ny fahaverezan’ny fananana, ary na dia ny aina aza, mba hiarovana ny lalàn’Andriamanitra, izay foanan’ny lalàn’olombelona. Amin’izao toe-javatra izao dia hanosika ny olona haneho fankatoavana ivelany amin’ny lalàn’ny tany ny politikan’izao tontolo izao, noho ny fitadiavana fiadanana sy firindrana. Ary misy aza ireo izay mbola hanohana lalana tahaka izany amin’ny alalan’ny Soratra Masina hoe: ‘Aoka ny fanahy rehetra hanaiky ny fahefana ambony kokoa…. Fa izay fahefana misy dia voatendrin’Andriamanitra.’”
“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.
“Fa inona no nalehan’ny mpanompon’Andriamanitra tamin’ny andro lasa? Rehefa nitory an’i Kristy sy Izy voahombo tamin’ny hazo fijaliana ny mpianatra, taorian’ny nitsanganany tamin’ny maty, dia nandrara azy tsy hiteny intsony na hampianatra amin’ny anaran’i Jesosy ny manam-pahefana. ‘Fa Petera sy Jaona namaly ka nanao taminy hoe: Na marina eo imason’Andriamanitra na tsia ny hihaino anareo mihoatra noho Andriamanitra, dia tsarainareo. Fa izahay tsy mahay tsy hilaza izay zavatra hitanay sy renay.’ Nanohy nitory ny vaovao mahafaly momba ny famonjena amin’ny alalan’i Kristy izy ireo, ary ny herin’Andriamanitra nanambara ho vavolombelona ny hafatra.” Testimonies, volume 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?”
Ny fitsaran’Andriamanitra dia efa hiteraka toe-javatra eo amin’ny sehatra ara-tsosialy sy ara-toekarena ary ara-pivavahana ao anatin’i Etazonia, izay mametraka ny lojika hahatonga ireo mpitarika ara-pivavahana hanomboka hiantso ny amin’ny famelomana indray ny fitondran-tena ampahibemaso, araka izay naseho mialoha tamin’ny tandindona tany amin’ny taona 1880 sy 1890, ary avy eo indray koa tao amin’ny tantaran’ilay filoha izay nanamarika ny fotoanan’ny farany tamin’ny 1989. “Misy krizy lehibe miandry ny vahoakan’Andriamanitra. Misy krizy miandry izao tontolo izao.” Manontany fanontaniana roa i Sister White: “Rehefa nomen’Andriamanitra fahazavana isika mampiseho ny loza manoloana antsika, ahoana no hahafahantsika hijoro tsy manan-tsiny eo imasony raha atao an-tsirambina ny hamoaka ny ezaka rehetra izay azontsika atao mba hampahafantatra izany amin’ny olona? Azontsika ekena va ny hamela azy ireo hiatrika izany raharaha lehibe indrindra izany nefa tsy voaentana mialoha?”
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.
Inona no fahazavana nisy naneho ny loza manoloana antsika, ary raha tsy nisy fahazavana, ahoana no hahafahan’Andriamanitra be fitiavana hampamoaka ny olony noho ny tsy nanolorany hafatra fampitandremana, raha tsy mbola nandre izany hafatra fampitandremana izany mihitsy izy? Ry mpamaky malala, hampamoahina ianareo noho ny fahazavana asehon’ireto lahatsoratra ireto.
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.
Ny famariparitana manokana ny toetra mampiavaka ny herin’ny dragona Demokraty, ny herin’ny mpaminany sandoka Repoblikana, ny fahefana papaly, ny Silamo ary ny fiangonana Adventista Laodiseana, mbamin’i Isiraely ara-bakiteny ao anatin’ireto lahatsoratra ireto, dia hoheverin’ireo manam-pahefana ho kabary fankahalana; kanefa ireo no hafatra avy amin’ny Tenin’Andriamanitra izay naorina tamin’ny alalan’ny fomba fiasa andalana manampy andalana, ary ireo andalana ireo dia miantso mafy fa efa hihamaro sy hiha-mafy matetika ny fitsaran’Andriamanitra.
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.
Amin’ny lafiny ara-paminaniana, ilay Firaisan-kina Kristiana izay niara-nivondrona teo amin’ny tantara mialoha indrindra ny fotoanan’ny farany tamin’ny 1989 dia manana fampiharana manan-danja kokoa noho ny fitoviana fotsiny amin’ny taona 1880 sy ny taona 1890. Ao amin’ilay andalan-teny vao notononintsika avy amin’i Sister White dia asehony fa ny spiritisma dia iray amin’ireo fomba roa ampiasain’i Satana hamaboany izao tontolo izao, ary avy eo dia mandany teny vitsivitsy izy hiresahana ireo fahagagana izay hataony.
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.
Taorian’ny fifidianana tamin’ny 1988, izany hoe taorian’ny nahatongavan’ny Christian Coalition, dia nisy fanehoana goavana ny fahagagana satanika teo amin’ny fanjakan’ny dragona, ny fanjakan’ny bibidia, ary ny fanjakan’ny mpaminany sandoka. Zava-dehibe ny mampifanaraka tsara ireo fisehoan-javatra ireo, satria maneho mialoha ny fihavian’i Satana misandoka ho Kristy izy ireo aorian’ny lalàna Alahady izay ho avy tsy ho ela any Etazonia.
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.
Tao anatin’ny sehatry ny Katolisisma, tamin’ny taona 1990, dia nijery izao tontolo izao raha nisy ny fisehoan’ilay antsoina hoe virijiny Maria, niaraka tamin’ireo fahagagana manaraka azy, dia sarivongan’ny olomasina mandeha ra, fahagagana amin’ny fisehoana eny amin’ny lanitra, filatsahan’ny ravin-boninkazo avy amin’ny lanitra tsy misy rahona, ary fahagagana satana hafa tsy misy antony. Fivahinianana masina nataon’ny olona an’arivony maneran-tany no notanterahin’ny vahoaka tamin’izany andro izany, satria voasariky ny fitaka tanterahin’ireo zava-nitranga ireo izy ireo. Boky no nosoratana momba izany, mpanao gazety no nanadihady, ary gazety sy gazetiboky tahaka an’i Time sy Newsweek no namoaka sary momba izany teo amin’ny pejy voalohany.
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.
Ao amin’ny fanjakan’ilay dragona, ireo sarivongan’ny Hindoa tany India dia nampiseho fahagagana satanika, tamin’ny fisotron’ireo sarivongana amin’ny sotro na vera ireo fanatitra zava-pisotro napetraka teo amin’ny vavan’ny sarivongana. Ilay zava-niseho izay nanomboka tao amin’ny vohitra kely iray tany India dia niely, tahaka ny sahona tany Egypta, nanerana ny firenena manontolo. Ny vaovao tamin’ny fahitalavitra BBC dia nanao tatitra momba izany zava-niseho izany, ary toy ny eritreritra nipoitra tampoka, ilay mpitati-baovao tao amin’ny fahitalavitra BBC dia nametraka ity fanontaniana ity hoe: “Manontany tena aho izay hitranga raha mankany amin’ny Tranombakoka any Londres isika rahampitso ka manolotra vera misy ronono ho an’ny iray amin’ireo sarivongan’ny Hindoa?” Ny vaovao hariva tamin’ny ampitso dia nampiseho an’ilay mpitati-baovao io ihany tao amin’ny Tranombakoka any Londres, ary raha mbola nihodina ny fakantsary, dia nanolotra vera misy ronono ho an’ilay sarivongana Hindoa lehibe izy. Raha vao nikasika ny molotry ny sarivongana ilay vera, dia notrohin’ilay sarivongana avy hatrany ny ronono.
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.
Ao anatin’ny fanahy-mpanao faminaniana ara-panahin’ny Indiana Amerikanina, dia teraka tamin’ny 20 Aogositra 1994 ilay ombidia fotsy nantsoina hoe “Miracle,” tao amin’ny toeram-piompian’i Dave sy Valerie Heider, akaikin’i Janesville, Wisconsin. Teraka niaraka tamin’ny volo fotsy i Miracle, ary noheverin’ny sasany ho fahatanterahan’ny faminaniana iray avy amin’ny Indiana teratany amerikana ny nahaterahany. Ao amin’ny lovantsofina isan-karazany an’ny Indiana teratany amerikana, ny fahaterahan’ny ombidia fotsy dia heverina ho zava-masina sy hetsika manan-danja, izay maneho firaisan-kina, fiadanana ary fanavaozana ara-panahy. Nahazo sainam-bahoaka be i Miracle ka tonga tandindon’ny fanantenana sy ny lanja ara-panahy ho an’ny olona maro. Ny faminaniana momba ny ombidia fotsy dia arahina hatrany amin’ny niandohany, ary ampifandraisina mivantana amin’ilay relika masina indrindra ao amin’ny fivavahana ara-panahin’ny Indiana teratany amerikana, satria ao amin’ilay tantara voalohany momba ny ombidia fotsy no nampidirana tao amin’ny kolontsaina ilay “piece pipe.”
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.
Tamin’ny taona 1994, tao amin’ny sehatry ny mpaminany sandoka, dia ny Protestantisma nihemotra tamin’ny finoana, ny hetsika antsoina hoe Hehy Masina, izay fantatra koa amin’ny anarana hoe Fitahian’i Toronto, dia nanomboka tamin’ny Janoary 1994 tao amin’ny Toronto Airport Vineyard Church (izay fantatra ankehitriny amin’ny anarana hoe Catch The Fire Toronto) any Toronto, Ontario, Kanada. Nandritra ny andiam-pivoriana fifohazana izay notarihin’ny pasitera John sy Carol Arnott no nanombohan’ny fisehoan-javatra toy ny fihomehezana tsy voafehy, mbamin’ny fanehoana hafa toy ny fihovitrovitra, fitomaniana, ary fianjerana, na fanahafana biby sy ny feon’ny biby (izay matetika antsoina hoe “novonoina tao amin’ny Fanahy” na “mamo ao amin’ny Tompo”), niseho teo amin’ireo mpivory.
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.
Ny fihomehezana sy ireo fanehoana hafa dia nolazain’ireo mpandray anjara fa vokatry ny fanatrehan’ny Fanahy Masina sy ny asany, ka izany no nampiasana ny voambolana hoe “Fihomehezana Masina” hamaritana izany tranga izany. Ny fivoriam-pifohazana tao amin’ny Toronto Airport Vineyard Church dia nahasarika ny saina sy mpitsidika avy amin’ny lafivalon’izao tontolo izao, ka nitarika ny fielezan’ilay hetsika ho any amin’ny fiangonana sy fiarahamonina hafa. Nisy olona tonga avy amin’ny lafivalon’izao tontolo izao mba hiaina izany fihomehezana izany, ary rehefa niverina tany amin’ny fiangonany tany an-tanindrazany izy ireo, dia matetika ireo fiangonana ireo no nanomboka naneho ireo fanehoana demoniaka mitovy amin’izany.
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 no nanorina ny Christian Broadcasting Network (CBN) tamin’ny taona 1960. Anisan’ireo tambajotram-pahitalavitra voalohany natokana ho amin’ny fandaharana kristiana ny CBN, ary nandray anjara lehibe tamin’ny fitomboan’ny sehatry ny fampielezam-peo sy fahitalavitra kristiana tany Etazonia izy. Nandritra ny taona maro, ny CBN dia nanitatra ny velaran-tany tratrany sy ny herin’ny fitaomany tamin’ny alalan’ny fahitalavitra, ny onjam-peo, ary ny haino aman-jery nomerika, ka tonga anisan’ny fikambanana media kristiana lehibe indrindra eto amin’izao tontolo izao.
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.
Tamin’ny taona 1988, izy no nanorina ny Christian Coalition, ary nirotsaka hofidiana ho filohan’i Etazonia. Ny finoany dia azo tsoahina avy amin’ny National Reform Movement sy ny Lord’s Day Alliance. Samy nanomboka tamin’ny taona 1888 ireo fikambanana roa ireo, ary nanohana fanavaozana ara-tsosialy isan-karazany mifototra amin’ny foto-kevitra kristiana, anisan’izany ny fandraràna ny fisotroana toaka, ny zo hifidy ho an’ny vehivavy, ary ny fitandremana ny Sabata (Alahady) ho andro fitsaharana sy fanompoam-pivavahana. Io hetsika io dia voataonan’ny protestantisma evanjelika ary nitady hanorina “firenena kristiana” tarihin’ny foto-kevitra ara-Baiboly. Robertson dia nisolo tena ireo foto-kevitra ireo ihany, tahaka ny National Reform Movement sy ny Lord’s Day Alliance. Noho izany antony izany dia nanorina ny Regent University koa izy.
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 dia nanorina ny Oniversiten’i Regent tamin’ny 1977, nifanaraka tamin’ny foto-pampianarana katolika izay notoherin’i William Miller tamim-pahasahiana lehibe. Ny Katolisisma sy ny Protestantisma nihemotra dia mampiasa fomba fandalinana ara-Baiboly avy amin’i Satana izay, ankoatra ny voa maro hafa tsy nohamasinina, dia miteraka ny finoana fa hisy arivo taona fiadanana alohan’ny hiverenan’i Jesosy marina tokoa. Robertson dia mino fa ny oniversiteny dia manofana lehilahy sy vehivavy ho isan’ireo izay hitantana ny fitondram-panjakan’i Kristy mandritra ny arivo taona ao amin’ny Arivo Taona ara-Baiboly. Ny teny hoe “regent” dia midika hoe olona iray izay miasa ho solontena na lefitry ny mpanapaka na mpanjaka iray izay any ivelan’ny firenena.
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.
Talohan’ny fotoan’ny farany tamin’ny 1989, izay efa nanomboka fara fahakeliny tamin’ny 1960, dia niditra teo amin’ny tantara ireo mifanandrify maoderina amin’ireo fikambanana izay nanosika ny lalàna Alahady tamin’ny 1888. Taorian’ny 1989, dia nampihorohoro ireo singa telo rehetra amin’ny sehatra ara-pivavahan’ny dragona sy ny bibidia ary ny mpaminany sandoka ny fanehoam-pahatanterahan’i Satana. Mandrakariva i Jesosy dia mampifandray ny fiafaran’ny zavatra iray amin’ny fiandohan’ny zavatra iray, ary ny 1989, “ny fotoan’ny farany” ao amin’ny andininy faha-efapolo amin’ny Daniela iraika ambin’ny folo, dia manomboka vanim-potoana ara-paminaniana iray izay mifarana amin’ilay lalàna Alahady ho avy tsy ho ela ao amin’ny andininy faha-iraika amby efapolo. Rehefa tonga izany lalàna Alahady izany, dia miseho i Satana mba “hiseho ho” Kristy, ary manomboka ny asa famitahany lehibe indrindra, miaraka amin’ny fahagagana sy ny fanasitranana.
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.
Ny tantara izay manomboka amin’io vanim-potoana ara-paminaniana io dia manondro asa iray ataon’ny hetsika protestanta niodina, izay mitondra mankany amin’ny lalàna Alahady, izay nasehon’ny tandindona tamin’ny 1989, dia ny fiandohan’io vanim-potoana io. Tamin’ny 1989, dia nianjera ny “rindrina” an’ilay “vy misarona”, ary amin’ny faran’io vanim-potoana io dia mianjera ny “rindrin’ny fisarahan’ny Fiangonana sy ny Fanjakana”. Ny fiandohan’ilay vanim-potoana dia manamarika ireo filoha roa voalohany amin’ireo filoha valo farany. Ny fiandohana dia manamarika ny naharesen’ny papa ny fahavalony, dia ny tsy finoana an’Andriamanitra, tao amin’ny Firaisana Sôvietika, ary ny farany kosa dia manamarika ny haharesen’ny papa ny fahavalony, dia ny fivavahana protestanta, ao Etazonia. Ny fiandohana dia manondro ny voalohany amin’ireo filoha valo ireo (Repoblikana), izay mifampitantana amin’ilay antikristin’ny faminanian’ny Baiboly, ary ny fiafarana kosa dia manamarika ny farany amin’ireo filoha valo ireo mifampitantana amin’ilay antikristin’ny faminanian’ny Baiboly. Io filoha voalohany io no takarina fa tompon’andraikitra tamin’ny fampianjerana ny rindrina, ary ilay farany no ilay hanorina ny rindrina.
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.
Tamin’ny 1960 ka hatramin’ny fotoanan’ny farany tamin’ny 1989 no nanombohan’ilay Hetsika Fanavaozam-pirenena maoderina. Taorian’ny fifidianana dia nanomboka ny fahagagana satanika. Alohan’ny lalàn’ny Alahady, ny fisehoana farany ataon’ireo mpanavao ny firenena dia hanandratra indray ny lohany ara-politika. Amin’ny fotoana anomezana ny lalàn’ny Alahady dia tonga ny fotoana ho an’ny asa mahagaga ataon’i Satana. Mialoha ny lalàn’ny Alahady dia hisy, araka ny tsy maintsy takin’ny faminaniana, fitsarana izay tsy vitan’ny hoe hanaisotra ny fanambinana ara-pirenena an’i Etazonia, fa ireo fitsarana ireo koa dia, araka ny tsy maintsy takin’ny faminaniana, tsy maintsy ho mafy sy mahatahotra tokoa, ka hapetraka eo ny lojika izay mamela ireo ao amin’ny hetsika fanavaozam-pirenena farany, dia ireo Nasionalista Kristiana, hamantatra ny anton’ireo fitsarana ireo ho ireo olom-pirenena izay manamasiaka izay antsoiny hoe Andron’ny Tompo.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“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.
“Raha mitohy amin’ilay toe-tsaina malaina sy tsy miraika izay efa nahazatra ny vahoakantsika, dia tsy afaka handrotsaka ny Fanahiny aminy Andriamanitra. Tsy vonona hiara-miasa Aminy izy. Tsy mailo amin’ny zava-misy izy ary tsy tsapany ny loza mananontanona. Tokony hahatsapa izy ankehitriny, mihoatra noho ny tamin’ny fotoana rehetra teo aloha, ny filàny fiambenana sy fihetsika mirindra.”
“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.
“Ny asa manokana an’ilay anjely fahatelo dia tsy mbola hita araka ny maha-zava-dehibe azy. Ny fikasan’Andriamanitra dia ny mba ho lavitra kokoa eo alohan’ny toerana izay iorenany ankehitriny ny vahoakany. Fa ankehitriny, rehefa tonga ny fotoana hitsanganany hanao asa, dia mbola misy fanomanana tokony hataony. Raha vao nanomboka nanosika fepetra haneriterena ny fahafahana ara-pivavahana ireo National Reformers, dia tokony ho nahatsapa tsara ny toe-draharaha ireo lehilahintsika mpitarika ka tokony ho niasa tamin-kafanam-po mba hanoherana izany ezaka izany. Tsy araka ny filaharan’Andriamanitra ny nitazonana ny mazava tsy ho azon’ny vahoakantsika—dia ilay fahamarinana ankehitriny indrindra izay nilainy ho an’izao andro izao. Tsy ny mpitandrina rehetra izay mitory ny hafatry ny anjely fahatelo no tena mahatakatra izay mandrafitra izany hafatra izany. Ny hetsika National Reform dia noheverin’ny sasany ho zava-dehibe kely loatra ka tsy noheveriny ho ilaina ny hanokana sainam-be aminy, ary aza dia nahatsapa aza izy fa raha manao izany dia hanokana fotoana amin’ny raharaha hafa miavaka amin’ny hafatry ny anjely fahatelo. Havelan’ny Tompo heloka anie ireo rahalahintsika noho izy ireo nandika toy izany ilay hafatra indrindra ho an’izao andro izao.”
“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.
Mila fohazina ny vahoaka ny amin’ny loza ateraky ny fotoana ankehitriny. Matory ny mpiambina. Efa taona maro no tara isika. Aoka ny lehiben’ny mpiambina hahatsapa ny filàna maika hiambina ny tenany, fandrao ho very aminy ny tombontsoa nomena azy hahita ny loza.
“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.
“Raha tsy manaiky ny hafatra nalefan’Andriamanitra ho azy ireo ankehitriny ireo lehilahy mpitarika ao amin’ny fivoriambentsika, ka tsy milahatra ho amin’ny asa, dia hiharan’ny fahavoazana lehibe ny fiangonana. Raha ny mpiambina, rehefa mahita ny sabatra tamy, no mitsoka ny trompetra amin’ny feo mazava, dia hampita ny fampitandremana ireo olona manerana ny laharana, ary samy hanana fahafahana hiomana ho amin’ny ady avokoa. Kanefa matetika loatra ny mpitarika no mijoro amin’ny fisalasalana, toy ny hoe manao hoe: ‘Aoka isika tsy ho maika loatra. Mety misy fahadisoana. Tsy maintsy mitandrina isika mba tsy hanangana filazana loza tsy marina.’ Ny fisalasalany sy ny tsy fahazoany antoka dia miantso mafy hoe: ‘Fiadanana sy filaminana.’ Aza taitra. Aza manahy. Be loatra no atao momba ity raharahan’ny fanitsiana ara-pivavahana ity mihoatra noho izay takina. Hihena ho azy ihany izao fikorontanana izao rehetra izao.” Araka izany dia laviny tokoa ny hafatra nalefa avy amin’Andriamanitra, ary tsy mahavita ny asany ilay fampitandremana izay natao hampihetsika ny fiangonana. Tsy manome feo mazava ny trompetran’ny mpiambina, ary tsy miomana ho amin’ny ady ny olona. Aoka ny mpiambina hitandrina, fandrao noho ny fisalasalany sy ny fahatarany no hamelana fanahy ho ringana, ka hotakina aminy ny rany.
“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?
“Efa an-taon maro isika no niandrandra lalàna Alahady hapetraka eto amin’ny tanintsika; ary ankehitriny, raha efa mby eo amintsika mihitsy izany hetsika izany, dia manontany isika hoe: Hanatanteraka ny adidiny amin’izany raharaha izany va ny olontsika? Tsy azontsika va ny manampy amin’ny fanandratana ny saina sy amin’ny fiantsoana hiseho eo anoloana ireo izay manaja ny zony sy ny tombontsoany ara-pivavahana? Manakaiky haingana ny fotoana izay hampahatsapana ny tanam-pamoretana amin’ireo izay mifidy ny hankatò an’Andriamanitra fa tsy olona. Koa hanala baraka an’Andriamanitra va isika amin’ny fitanantsika ny fahanginana, raha ny didiny masina dia voahitsakitsaka eo ambanin’ny tongotra?”
“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.
“Raha ny tontolo Protestanta, amin’ny fihetsiny, dia manao fiononana amin’i Roma, aoka isika hifoha hahatakatra ny toe-draharaha sy hijery ny ady eo anoloantsika araka ny tena endriny. Aoka ny mpiambina hanandratra ny feony ankehitriny ka hitory ny hafatra izay fahamarinana ankehitriny ho an’izao fotoana izao. Aoka hasehontsika amin’ny vahoaka izay misy antsika eo amin’ny tantara ara-paminaniana, ary aoka hotadiavintsika hamoha ny fanahin’ny tena Protestantisma, hampifoha izao tontolo izao hahatsapa ny hasarobidin’ny tombontsoan’ny fahafahana ara-pivavahana izay efa nankafizina hatry ny ela.
“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.
“Andriamanitra miantso antsika hifoha, fa efa akaiky ny farany. Ny ora rehetra mandalo dia ora iasana any amin’ny kianjan’ny lanitra mba hanomanana vahoaka iray etỳ ambonin’ny tany handray anjara amin’ireo toe-javatra lehibe izay tsy ho ela dia hiseho amintsika. Ireo fotoana mandalo ireo, izay toa tsy dia misy vidiny firy amintsika, dia mavesatra amin’ny raharaha mandrakizay. Izy ireo no mamolavola ny anjaran’ny fanahy ho amin’ny fiainana mandrakizay na fahafatesana mandrakizay. Ny teny izay lazaintsika anio eo an-tsofin’ny olona, ny asa izay ataontsika, ny fanahin’ny hafatra izay entintsika, dia ho hanitra mahavelona ho amin’ny fiainana, na mahafaty ho amin’ny fahafatesana.”
“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.
“Ry rahalahiko, tsapanareo va fa ny famonjena anareo manokana, ary koa ny anjaran’ny fanahin’ny hafa, dia miankina amin’ny fiomanana ataonareo ankehitriny ho amin’ny fizahan-toetra eo anoloantsika? Manana izany hafanam-po lalina izany va ianareo, izany toe-panahy araka an’Andriamanitra sy fanoloran-tena izany, izay hahafahanareo hiorina rehefa hampitsangana fanoherana hanohitra anareo? Raha mba efa niteny tamin’ny alalako Andriamanitra, dia ho avy ny fotoana izay hitondrana anareo eo anatrehan’ny filankevitra, ary ny lafin-toeran’ny fahamarinana rehetra izay tanananareo dia hotsikeraina mafy. Ny fotoana izay avelan’ny maro ho lany foana ankehitriny dia tokony hatokana ho amin’ilay adidy izay nomen’Andriamanitra antsika, dia ny hiomana ho amin’ny krizy manakaiky.” Testimonies, boky faha-5, 714–716.