We ended the last article with the following paragraph:
Qhipa qillqapi tukurqayku kay qatiq párrafowan:
“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.
“Espiritismomanta rikurishka milagrokunata rurak atiyka, Diosta kasukunata akllashpa runakunata mana kasukunakuna contra ninanda llamk’achiyta charinga. Espiritukunamanta willakuykuna ninkaku: Diosmi paykunata kachamushka domingo p’unchayta mana chaskikkunata kikinkuna pantashkankuta yachachinankupaq, allpapi kamachikuna Diospa kamachin shinallata kasukushka kananpaq nispa takyachishpa. Paykuna kay pachapi hatun millay mana alli ruraykunamanta llakikunkaku, hinaspa religioso yachachikkunapa testimoniotapas yanapankaku, nispa moralidadpa urmakushka kashka domingo p’unchayta mapayachishkamanta shamun. Hatun piñaymi tukuy paykunapa contra hatarinka, espiritukunapa testimoniota chaskiyta mana munakkunapa contra.” 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.
“Yachachiq relijiosokunaq willakuyninmi, allin kawsaykunaq urmaynin domingo p’akichisqa kasqanrayku kan,” nisqaqa huk señalta hina kachkan, Estados Unidos llaqtapi inti yupaychayta kamachiywan sayachinaman pushaq historiapaq. Pat Robertson, Amerikamanta televisiónpi evangeliota willaq, Christian Broadcasting Network (CBN) nisqapa, hinaspa Christian Coalition nisqapa paqarichiqnin, 1988 watapi Estados Unidos-pa Umalliqnin kananpaq Republicano partidopa ñawpaq akllanakuykunapi purirqan. Robertsonpa kampañanqa conservador cristiano votantekunata huñuychaypi, hinaspa paypa evangélico iñiyninwan tupaq social hinaspa moral asuntokunata qhawaqpi hap’ipaqmi karqan. Tukukuy pachapi, 1989 watapi, qhepa pusaq tukukuq umalliqkunaq ñawpaqnin historiapi, Christian Coalition nisqapa pusariqninqa hinaspa paqarichiqninqa umalliq kananpaq purirqan. Reaganpa umalliq kay historianninqa qhepa Republicano umalliqpa historianta rikch’achin.
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.
Diospa taripayninkunaqa qayna pasajepi The Great Controversy nisqapi hunt’achinapaq kawsay muyuriyninta ruranankupaqña kashan, chayqa Christian Coalitionpa rurasqanwan tupaq parallelonmi. Christian Coalitionqa paqarimurqan chay moral hinallataq social sasachakuyninkunata allinchananpaq, Sister White nisqanman hina, kamachiy riendakunata hap’iqkunapaq mana allichay atisqa kaptin. Christian Coalitionqa Reaganpa historiapi, qaylla hamuq p’unchaykunapi rikurinan kaq huk kikin laya kuyuriyniyuq ruch’uyta reqsichin. Profecíapiqa Christian Coalitionqa National Reform Movement nisqawan unanchasqa karqan, chay Sunday law crisiswan t’inkisqa, Blair Bills nisqakunawan 1880s hinallataq 1890s watakunapi. National Reform Movementqa 1888 watapi kamarisqa karqan, hinaspataq Sister Whiteqa chay kuyuriymanta qillqasqanpi sut’ita rimarqan.
“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?
“Hatun krisismi Diospa llaqtanpaq suyaykan. Krisismi kay pachapaqpas suyaykan. Llapa watakunakapaq aswan hatun maqanakuyqa ñawpaqninchikpiña kashan. Rimanakuy profetiku simipa autoridadninwan iskay chunka watamanta aswan tawa chunka watakuna qhipapi hamunanpaq willakusqanchik imaymanakunaqa kunan ñawinchikkunapaq ñawpaqenpi pasashanña. Ñaña concienciaq qispikayninta hark’ananpaq Constitución-man huk yapasqa kamachiyta churaymanta tapukuyqa nacionpa kamachiqninkunaman apasqa kashan. Domingo p’unchay waqaychasqa kasqanman hinallataq kasukuyta kallpachaymanta tapukuyqa nacionpi interésniyuq, ancha importanteraq asunto tukusqa. Allinta yachanchik ima kasqanmanta kay kuyuyqepa tukukuyninpi. Ichaqa, ¿listochu kashanchik chay lluqsiypaq? ¿Cheqaqtapunichu hunt’asqanchik Diospa ñoqanchikman kamasqan ruwayta, llaqtata ñawpaqenkupi kaq peligromanta willanaykupaq?”
“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.
“Achkakuna kanku, kay domingo hunt’achiyta kallpachaq kay kuyuypi llamk’aqkunamantaqa, kay ruway qhipaman hamuq rurakuykunamanta ñawsachasqa. Manan rikunkuchu imayna chiqanta takyasqankuta religiopi qispikaypa contra. Achkakunan mana hayk’aqpas allinta hamut’arqakuchu Bibliapa sábado p’unchawpa mañakusqankunata, nitaq domingo institucionpa sayasqan llulla cimientotapas. Ima kuyuy pas religiopi kamachiykunapa favorninpiqa cheqaqtapunin papadoman qhawaykuy, paymi achka pachak watakuna tukuypi mana sayk’uspa yuyayniyuq qispikaypa contra maqanakurqa. Domingo p’unchaw waqaychasqa kasqanqa, sutichasqa cristiano institucion hinaqa, “mana allin ruwaypa pakasqa misterion” raykun kawsayninta hap’irqa; hinaspa hunt’achisqa kasqanqa cheqaqtapunin Romanismopa principiosninkunata riqsichiy kanqa, chaykunataqmi Romanismopa aswan hatun esquina ruminqa. Suyunchik mayk’aqpas gobiernonpa principiosninkunata chinkachispa domingo kamachiyta ruwaqtin, protestantismon kay ruwaypi papawan makinkuta huñunqaku; mana imapas huk hinaqa, unaymanta lliw kallpawan suyasqa tiraniaman kawsay quy hinallataq, yapamanta k’anchay despotismoman phinkirinanpaq oportunidadninta qhawaqta.”
“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.
«Reforma Nacional nisqaq kuyuy, religiónmanta kamachiy qelqay atiyninta rurachkaspa, tukuyta hunt’asqa kasqanman chayaspam, ñawpaq pachakunapi kamasqa karqan hina chaylla mana much’uy atiyta chaymanta ñak’ariyta rikuchinqa. Chay hinaqa runakuna tantanakuykunaqa Diospa atiyninkunata hap’irqanku, hinaspataq paykunapa mana chiqap kamachikuyninwan yuyayman hina iñiy libertadta saruchirqanku; hinaspa carcelchasqa kay, llaqtanmanta qarqusqakuy, wañuypas qatikurqan paykunapa nisqankunata mana qhatisqakunapaq. Sichus papa iglesiapa kamachiynin utaq chaypa principiosninkuna yapamanta kamachiywan atiyman churakuspa, qatiykachay ninaqa yapamanta hap’ichisqa kanqa chaykunapaq mana yuyayman hina iñiyta nitaq cheqaq kayta haywayta munasqankumanta, runakunapa pantasqa yuyayninkunaman yupaychaspa. Kay mana allinqa hunt’akunanpaq qayllachkan.»
“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?
“Diosqa ñawpaqninchikpi kaq peligrokunata rikuchiq k’anchayta quwanchik chayqa, imaynataq paypa ñawpaqenpi mana huchayoq hina sayayta atisunman, llaqtaman chayta apamunapaq atiyninchikpi kaq llapa kallpanchikta mana churaspanchikqa? ¿Kusisqachu kay atipana ancha hatun asuntuwan tinkunankupaq mana willasqa saqesqallata saqiykuyta atinman?”
“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.’
Ñawpaqninchikpi kan huk sapa kutiq maqanakuy, carcelman wisq’achisqa kaypa, imaymanapi kaqkuna qichusqa kaypa, hinaspa kawsay kikinpa chinkachisqa kaypa manchayninwan, Diospa kamachisqanta amachanapaq, runakunapa kamachinkuna rurasqanrayku mana valiqman tukusqata. Kay hina kaq kasqapiqa, kay pachapa yuyayman hina puriq politikaqa allpapa kamachinkunaman hawallamanta kasukuyta kallpachinqa, thak kaypaq hinaspa huk sonqolla kawsaypaq. Hinaspapas wakinkunaqa chay hina ruwayta kallpachinqaku Escrituramanta nispa: “Sapa almaqa aswan hanaq atiyniyuqkunaman kasukuq kachun…. Kaq atiyniyuqkunaqa Diosmanta churakusqañam kanku.”
“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.
“Ichaqa, ¿imataq karqan Diospa sirviqkunaq purisqan ñawpaq p’unchawkunapi? Disípulokunaqa Cristota, hinaspa payta chakatasqata, kawsarimusqan qhipa willakuspa, kamachiqkunaqa kamachirqanku amaña aswan rimananpaq, ama yachachinanpaqpas Jesuspa sutinpi. ‘Chaymi Pedrowan Juan kutichispa nirqanku: Diospa ñawpaqninpi allinchu qankunata uyarisqayku Diosmanta aswan, qankuna juzgaychik. Imaraykuchus noqaykuqa manam atiykuchu ama rimayta imakunatapas rikurqayku hinaspa uyarirqayku chaykunamanta.’ Paykunaqa sapa kuti qespichikuy allin willakuyta Cristorayku willakusqallankutaq karqanku, hinaspa Diospa atiyninqa willakuyta sut’incharqan.” 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?”
Diospa juicionninkunaqa kaylla ruwanakunña huk pacha-kamayta Estados Unidos llaqtapi runakuna kawsayninpi, qullqi-kawsaypi, hinaspa religión nisqapa pampanpi, chaymi religión kamachiqkunapa yuyayninta paqarichin llapa runakunapa ñawpaq moralidadmanta mushuq kawsariyta waqyachiyta qallarinankupaq, imaynachus 1880 watakunapi hinaspa 1890 watakunapi rikuchisqa karqa, chaymantaq yapamanta presidenteq historiampi, paymi 1989 watapi pacha tukukuypa tiempo nisqata señalasqa. “Hatun crisis Diospa llaqtanpaq suyaykan. Huk crisismi kay pachapaq suyaykanpas.” Hermana White iskay tapuykunata tapun: “Dios achkiyta quwaspanchik, ñawpaqpi kaq peligrokunata rikuchiwanchik chayqa, imaynataq ñawpaqninpi mana huchayuq hina sayayta atisunman, llapa atiyninchikwan mana tukuy kallpanchakta ruranchikchu chayta runakunaman apaypaq? ¿Kusisqa kayta atisunmanchu paykunata saqespa kay ancha hatun asuntowan mana willasqa tinkunakunankupaq?”
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.
¿Ima achka qanchu kashqa ñawpaqninchikpi kaq peligrokunata qhawachiq k’anchay, chayri mana ima k’anchaypas kashqachu chayqa, ¿imaynataq munakuq Diosninchis llaqtanta huchachinqa mana huk waqyay willakuyta qhawarichisqankumanta, sichus chay waqyay willakuyta hayk’aqpas mana uyarisqankuchu? Munasqa Ñawiriq, kay qillqasqakuna pi rikuchisqa k’anchaymantaqa qamqa cuentata mañakusqa kanki.
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.
Kay qillqakunapi democratakunapa dragón nisqa atiy ninapa, republicanakunapa llulla profeta nisqa atiy ninapa, papal atiyninapa, Islam nisqapa, Laodicea Adventista iglesiapa, chaymanta literal Israel nisqapa imayna kayninkunamanta sut’i willakuykunaqa, kamachiq atiyniyuqkunapa qhawariyninpi cheqni simi hina hap’isqa kanqa; ichaqa chaykunaqa Diospa Siminmanta willakuymi, “línea tras línea” nisqa metodologíawan sayachisqa, chay líneas nisqakunataq waqyaspa rimachkan, Diospa juiciokunanqa manaña karullachu, astawan yapaykuspa, aswan aswanta kuti-kuti hamunankupaq.
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.
Proféticamenteqa, 1989 watapi pacha tukukuy qayllapi historia ukhupi huñukunakusqa cristiana Coaliciónqa, manam 1880 watakunaman hinallataq 1890 watakunaman paralelo kasqanllachu aswan hatun aplicacionniyuq. Chay pasajepi ñañay White-manta chayraq cite-sqaykupim payqa espiritualismo-ta riqsichin iskay ñanmantan Satanás kay pacha runakunata presocharin, chaymantataq wakin simikunawan rimarin milagrokunamanta, pay ruwananmanta.
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 watapi akllay qhipaman, chaymi Cristiano Coalición hamusqanmanta qhipamanpas, dragónpa suyupi, bestiapa suyupi, llulla profetapa suyupipas, supaypa milagrokuna ancha hatun rikuchikuywan rikhurirqan. Kay rikuchikuykunata allinta chiqanchaspa churayqa ancha importante, imaraykuchus kaykunaqa Satanás Cristo hina runa tukuspa hamunanta ejemplochakunku, Estados Unidos llaqtapi qaylla hamuq domingo kamachiy qhipaman.
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 nisqapa kamachikuy pachapi, 1990 watakunapi, pacha llapa runakuna qhawarirqanku sutichasqa “virgen María” nisqapa rikurimusqankunata, chaywan kuska santokunapa estatuankunamanta yawar lloqsisqan milagrokunata, hanaq pachapi rikurimuq milagrokunata, phuyu mana kasqan hanaq pachamanta t’ika raprakuna paraq hinam urmamunankuta, hinallataq wakin mana allin supaypa milagrokunatapas. Chay p’unchaykunapi, kay pachapi tukuy suyukunamanta waranqa waranqa runakuna hatun puriykunata ruraraqku, chay ruwasqa pantasqakunaman aysasqa kashaspa. Chaykunamanta qillqakuna qillqasqa karqan, periodista runakuna tapupayaq karqanku, Time hinallataq Newsweek nisqa revistakunaqa ñawpaq raphrankupi kay imakunata rikuchirqanku.
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.
Dragónpa suyupi, Indiapi kaq hindu santukunaqa satanásmanta milagrokunata rikuchirqanku, santukunapa siminkunaman churakusqa cucharawan utaq vasowan upyanapa ofrendakuna santukuna upyasqankuwan. Kay ruwayqa, India llaqtapi huk uchuy llaqtallapi qallarispa, Egiptopi sapukunahina, llapa suyunta mast’arikuspa purirqan. BBC televisión noticiaskunaqa chay ruwaymanta willakuyta rurarqan, hinaspan, huk qhipa yuyayhinalla, BBC televisión willakuq tapurqan: “Yuyariyman, paqarin London Museoman rispa huk hindu santuman huk vasu lecheta haywarisunchik chayqa ima pasanmanchá?” Qayantin p’unchaypa ch’isi noticiaskunapiqa, chay kikin willakuqmi London Museopi rikurirqan, hinaspan, cámarakuna purishaqtin, hatun hindu santuman huk vasu lecheta haywarirqan. Vasuqa santupa labionkunata tupaykuptin, lecheqa chaylla santuman suhkusqa karqan.
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.
Amerikapi indio runakunapa qhelqasqa willakuykunaq espiritismon ukhupi, “Miracle” sutiyoq yuraq búfaloqa 1994 wata, agosto killapa 20 p’unchayninpi, Dave Heiderwan Valerie Heiderwanpa chakra wasinpi, Janesville llaqtapa qayllanpi, Wisconsin suyupi, paqarisqa karqan. Miracleqa yuraq millmayoqmi paqarisqa karqan, hinaspataq paqarisqanqa wakin runakunaq yuyayninman hina, huk nativo americanoq qhelqasqa willakuyninpa hunt’asqan kasqanman hina qhawarisqa karqan. Ima hinan nativo americano runakunapa imaymana costumbrekunapipas, yuraq búfaloq paqarisqanqa huk sagrado, ancha allin reqsisqa ruwasqa hina qhawarisqa, hukllayta, thak kayta, espiritupi musuqmanta kawsariyta unanchaspa. Miracleqa hatun reqsichikuyta tarirqan, hinaspataq achkha runakunapaq suyaypa, espiritupi allin reqsisqapaqpas huk unanchanman tukurqan. Yuraq búfaloq qhelqasqa willakuyninqa ñawpaqman kutichisqa, hinaspataq cheqaqta hukchasqa kasqa nativo americano runakunapa espiritismon religionninpa aswan sagrado reliquianwan; chayqa yuraq búfaloq qallariy willakuyninpi kachkanrayku, “piece pipe” nisqaqa culturaman yaykuchisqa karqan.
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.
1994 watapi, apostata protestantismopa llulla profetanpa kamachikusqan ukhupi, Qhapaq Asiy kuyuy, Toronto Bendición sutiyuqpas riqsisqa, enero killa 1994 watapi qallarikurqan Toronto Airport Vineyard Church iglesiapi (kunanqa Catch The Fire Toronto sutiyuq), Toronto llaqtapi, Ontario, Canadá suyupi. Chayqa karqan pastor John hinaspa Carol Arnott paykunapa pusasqan musuq kawsariy tantanakuykunapi, maypichus mana atiy atipasqa asiy rikch’akuynin, chaymanta huk rikurichiykunawan kuska, hina kaspa chukchukyay, waqay, urmay, utaq uywakunata qatipay hinaspa uywakunapa qapariyninkunata ruray (sapa kuti “Espíritupi wañusqa” utaq “Señorpi machasqa” nispa sutichasqa), iñiq masinkunapa chawpipi rikurimuq qallarirqan.
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.
Asiykuyta hinaspa huk rikch’aq rikurichiykunapas chaypi kaq runakunaq yuyayninman hina Espíritu Santoq kayninman hinaspa rurayninmanmi nisqa karqan; chayraykutaq “Asiy Santu” sutichasqa karqan chay pasaqa imayna kasqanta sut’inchanapaq. Toronto Airport Vineyard Church iglesiapi kawsarichiy tantanakuykunaqa llapan pachamanta qhawarisqa karqan, hinallataq tukuy maymanta watukuqkunata apan, chaymanta chay kuyuyqa huk iglesiakunaman hinaspa ayllukunaman mast’arikurqan. Runakunaqa llapan pachamantam hamurqaku chay asiyta musyayta munaspa, hinaspa kutimuspa sapaqnin iglesiankuman, chay iglesiakunapipas achka kutim chay kikin supaymanta rikurichiykuna qallariq karqanku.
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 Robertsonqa 1960 watapiy Christian Broadcasting Network (CBN) nisqata qallariq. CBNqa ñawpaq televisiun llikaqkuna ukhupi huknin karqan, cristiano programakunallapaq sapaqchasqa, hinaspataq Estados Unidos nisqapi cristiano radiodifusión industria wiñariyninpi ancha hatun ruwayniyuq karqan. Watakuna pasariptin, CBNqa televisiun, radio, hinaspa digital willanakuna nisqawan mast’arispa aswan karuman chayarqan, kallpanchakuspa, kay pachapi aswan hatun cristiano yachachiy willanakuna organizacionkuna ukhupi hukninman tukuspa.
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.
1988 watapi, payqa Christian Coalition nisqata oqarirqan, hinallataq Estados Unidos suyupa umalliq kayman purirqan. Iñiyninkunaqa National Reform Movement nisqaman, hinaspa Lord’s Day Alliance nisqaman kutichisqa kanku. Iskaynin chay tantanakuykunapas 1888 watapi qallarisqa karqan, hinaspa imaymana runaq kawsayninpa allinchayninkunata Christiano yachachiykunaman hina kallpachaqkuna karqan, chaykunapiqa kashan machayta hark’ay, warmikuna akllaypi rimanankupaq atinankuta qhawarichiy, hinaspa sábado (domingo) p’unchawta samay p’unchaw hina, yupaychay p’unchaw hina waqaychay. Chay kuyuyqa evangélico protestante yachaywan umalliqchasqa karqan, hinaspa “nación cristiana” nisqata sayarichiyta maskarqan, Bibliaq kamachikuyninkunawan pusasqa. Robertsonqa kikillan kamachiykunatam rikuchirqan, National Reform Movement hinallataq Lord’s Day Alliance nisqakunapa kamachikuyninkunata hina. Chayraykum paypas Regent University nisqata sayarichirqan.
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 Robertsonqa Regent University nisqakuran 1977 watapi, William Miller mana manchakuspa sinchita hark’arqan chay católico yachachiywan acuerdopi. Catolicismopas, apostata Protestantismopas, supaymanta hamuq bíblica metodología-ta llamk’achkanku; chaymanta, wak mana santoyasqa rurayninkunawan kuska, kay iñiy lloqsin: Jesus cheqaqtapuni kutimunanmanta ñawpaqta waranqa wata thak kay kanqa nispa. Robertsonqa creenmi universidadnin qhari warmikunata yachachisqanta, paykuna Cristo-pa waranqa watayuq gobiernon-ta bíblica Millennium ukhupi purichinqakuq hina kananpaq. “Regent” sutiyqa ninmi: mayqin runapas kamachiqpa icha monarca-pa rantinpi utaq delegado-nin hina ruraj, pay llaqtanmanta huk lawpi kaptin.
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.
Tukuy puchukay pacha manaraq chayamuchkaptin 1989 watapi, aswanqa 1960 watamanta qallarispa, 1888 watapi domingo p’unchaw kamachiyta ñawpaqman apaq organizacionkunapa kunan pacha kaq kikinchasqankuna historiaman yaykurqanku. 1989 watamanta qhipamanqa, supaypa rikuchikuyninkuna dragónpa, bestiapa, llulla willaqpa ima, religioso kaypa kimsa rak’inkunata sinchita kuyuchirqan. Jesúsqa sapa kuti ima kaqpa tukukuyninta huk kaqpa qallariyninwan reqsichin, chayrayku 1989 watapi, Daniel once qillqapi chusku chunka versículopi “puchukay pachaqa”, huk profético tiempota qallarin, chaymi chusku chunka hukniyuq versículopi mana unayraq chayamuna domingo kamachiywan tukukun. Chay domingo kamachiy chayamuqtinqa, Satanásqa Cristota hina “runarparikuyta” rikuchin, hinaspa engañonpa coronasqa ruraynin qallarin, milagrokunawan hampiykunawan ima.
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.
Chay profético tiempo qallarinan historiataqa reqsichin huk llullasqa protestante kuyuyta, chaymi pusan domingo leyman, mayqenchus 1989 watapi rikch’achisqa karqa, chay tiempo qallariyninpi. 1989 watapi, “hierro cortina” nisqap “muruynin” urmarqa, chaymanta kay tiempo tukukuyninpiqa “Iglesiawan Estadomanta t’aqasqa kaypa muruynin” urman. Chay tiempo qallariyninqa señalasqanmi qhipa pusaq presidente-kunamanta ñawpaq iskay presidente-kunata. Qallariyqa señalanchis papadoqa Soviet Unionpi atheísmo nisqa awqanta atipayasqanta, qhipa señalqa papadoqa Estados Unidospi Protestantismo nisqa awqanta atipayasqanta. Chay qallariyqa reqsichin chay pusaq presidente-kunamanta ñawpaqta (Republicano), Biblia profecíap anticristo nispawan makinta hap’isqanta, chay tukukuytaq señalaspa qhipa chay pusaq presidente-kunamanta Biblia profecíap anticristo nispawan makinta hap’isqanta. Chay ñawpaq presidenteqa entiendesqa kachkan muruta urmachiyta ruwasqanrayku, chay qhipa presidenteqa mayqenchus muruta sayarichinqa.
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.
1960 watapiq, pacha tukukuyman 1989 watakama, kunan pacha Llaqta Reformay Kuyuy qallarikurqan. Akllay qhipamanqa, satanapa milagronkuna qallarikurqan. Domingo kamachiy manaraq hamuptin, qhipa rikch’ariynin llaqta reformadorkunapa yapamanta umanta hatarichinqa. Domingo kamachiypiqa, Satanaspa musphay rurayninpaq pacha chayamunña. Domingo kamachiy manaraq hamuptinqa, profecía nisqapa munasqanrayku, taripanakuna kananmi tiyan, chaykunataq manam Estados Unidos nisqa suyupa llaqta qhapaq kaynillanta chinkachinqachu, aswanpas chay taripanakunaqa profecía nisqapa munasqanrayku sinchi, mancharikuypaq hina kananmi tiyan, hinaqtinmi chay qhipa llaqta reforma kuyupi kaqkuna, Cristiano Nacionalista nisqakuna, chay taripanakunapa imaraykunata reqsichiyta atinqaku, paykuna nisqanman hina, Señorpa P’unchayninta sut’ichasqanku llaqtamasikuna kasqankurayku.
We will continue this study in the next article.
Kay yachayta qatiqkusunchik hamuq qillqapi.
“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.
“Sichus llaqtanchik kunankama hina qhuyayniq mana kallpayuq kaypi qhiparillanqaku chayqa, Diosqa manam Paypa Espiritunta paykunaman churayta atinqachu. Manam Paywan yanapanakuypaq wakichisqachu kanku. Mana rikch’arisqachu kanku imayna kasqanta, manataqmi hamuq manchaypi waqlliyta yuyarinkuchu. Kunánmi, hayk’aqpas mana chayhina kasqanmantapas aswanraq, cuidasqa qhawariyta hinaspa huk sunqulla tantanakuspa llamk’anankupaq necesitayninkuta unanchananku.”
“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.
“Kinsa llamk’ay sapalla kashan kimsa kaq angelpa, mana rikurqanachu ancha chanin kasqanpi. Dios munarqan llaqtan runakuna ancha ñawpaqman purinankupaq kay p’unchawpi maypi kasqankumanta. Ichataq kunan, imaymana rurayman phinkirinankupaq pacha chayamushaqtin, wakichikuyta ruwanankum kashan. Nacional Reformakuna qallarispa kamachiykunata mañakuptinku hinaspa yupaychay libertadta hark’anankupaq, ñawpaqman puriq qariykunanchik kawsaychaq kasankuman karqan kay imakunata allinta reqsispa, chay churanakunata hark’anankupaq sonqowan llamk’anankupaq. Manan Diospa ordenninchu karqan k’anchayta llaqtanchikmanta pakasqa kananpaq—kay pachapaq ancha kanan chiqaq cheqaq yachachiyta paykuna necesitashqankuta. Manan llapa ministroykunachu, pichkuna kimsa kaq angelpa willakuyninta willakushanku, cheqaqta entiendenchu ima kasqanta chay willakuy. Nacional Reformapa kuyuyñinta wakinkuna qhawarqanku ancha pisilla chanin kaq hina, chayrayku mana yuyarqankuchu ancha atenciónta qunankupaq, aswanpas yuyarqanku chayta ruwaspa pachata qushankuman tapuykunaman, kaykunaqa kimsa kaq angelpa willakuyninmanta huklawpi kasqankuman hina. Apu Dios pampachayuchun wawqinchikkunata, kay pachapaq kikin willakuyninta chhina interpretarqankurayku.”
“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.
“Runakunaqa rikch’achisqa kanan tiyan kay pachaq kunan tiemponpi kaq peligrokunamanta. Qhawaqkunaqa puñusqañam kachkan. Achka watakunata qhipapi kachkanchik. Umalliq qhawaqkunaqa sinchi utqaymanta allinta yuyaykuchun kikinkumanta cuidakuyta, ama qusqankumanta pirdachun chay peligrokunata rikunaykupa munasqa oportunidadkunata.”
“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.
“Sichus huñuymanta pusayuqkuna konferenciakunapi kunan mana chaskinku Diosmanta paykunaman kachamusqa willakuyta, hinaspa ruwayman mana churakunku huk sonqolla, iglesiakuna hatun chinkayta muchunqaku. Arí, rikchaq, espada hamuqta rikuspanku, cornetata sut’i sonidowan waqachin, chay chaypi kaq runakuna waqyayta kutichinqaku, llapankutataq atipankaqa maqanakuypaq wakichikuyta. Ichaqa achka kuti pusayuq sayarun iskayrayaspa, hina rimayta rikuchispa: ‘Ama ancha utqayllata ruwaychischu. Ichapas pantay kanman. Allinta cuidakusun ama llulla waqyayta hatarichinanchispaq.’ Paypa chay iskayrayasqanpas mana sut’i kasqanpas kikinmanta qaparin: ‘Thak kaypas seguridadpas.’ Ama manchariychischu. Ama muspaychischu. Kay religioso enmienda nisqamanta ancha aswan hatunta ruwasqaku imaynachus mañakunman chaymantaqa. Kay kuyuchiy llapanmi upallayanqa. Chayhinam payqa cheqaqtapuni ñiqin Diosmanta kachamusqa willakuyta, hinaspa iglesiakunata kuyuchinampaq wakichisqa amonestaciónqa mana rurayninta hunt’anchu. Rikchaqpa cornetaqa mana sut’i sonidota qunchu, runakunataq mana wakichikunkuchu maqanakuypaq. Rikchaqqa cuidakuchun, ama paypa iskayrayasqanrayku hinaspa suyasqanrayku almas chinkayman saqisqa kananpaq, hinaspa paypa makinmanta paykunapa yawarnin mañakusqa kananpaq.”
“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?
“Achka watakunatañam suyashanchik kay suyunchikpi huk Domingo p’unchay kamachiy nisqa churakunanta; kunanmi, kuyuyqa ñawpaqninchikman chayamushaqtin, tapukunchik: Llaqtanchik runakunaqa kay imapi ruwananman hina ruwanqakuchu? Manachu yanapayta atisun estandarteta hoqarispa, hinaspa ñawpaqman waqyarispa qheshpichiyta munayniyuqkunata, paykunaqa wakinchasqa kanku religionnin derechonkuna hinaspa privilegionkunapaq? Pachaqa utqayllam asuykamun, chaykunaqa Diosman kasukuyta akllaqkuna runaman kasukuytaqa mana, paykunaqa ñak’ariy makipa llamkayninta musyachisqa kanqaku. Chayqa, ¿Diosta p’enqachisunchikchu upallalla qhepakuspa, paypa santo kamachikuyninkuna sarusqa kachkaptin?”
“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.
“Protestante pachapi runakuna paykunaq kuyukuyninwan Romaman saqisqa kuyuykunata rurashaqtin, ñuqanchikqa rikch’arisun kay kasqanta allinta unanchanapaq, hinaspa ñawpaqninchikpi kaq maqanakuyta cheqap ch’iqninkunapi qhawarinapaq. Qhawariqkunaqa kunanqa rimayninkuta oqarichun, kay pachaqqa kunan pachapaq present truth nisqa willakuyta quchun. Runakunaman rikuchisun maypichus kashanchik profecía historiapi, hinaspa mask’asun cheqap Protestantismoq espiritunta rikch’arichiyta, pacha runakunata yuyayman churanapaq, unay watakuna kusisqa hap’isqa religión libertadpa privilegionkunapa ancha chaninta.”
“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.
“Dios qa qamkunata waqyaykun puñuymanta rikch’ananchikpaq, tukukuyninqa qayllamña kasqanrayku. Sapa horas pasaqmi hanaq pampa kamachikuy wasikunapi llamk’ay kan, kay pachapi huk llaqtata wakichinankupaq, chay hatun rikch’ariykunapi ruwananpaq, ñaqa ñawpaqman qallarinqakuqkunapi. Kay pasaq p’unchawkuna, ñuqanchikpaq ancha pisillapaq hina rikurispapas, wiñay intereskunawan phuqusqam kanku. Chaykunam almakunap destinonta sumaqchashan wiñay kawsayman utaq wiñay wañuyman. Kunan p’unchaw runakunaq rinrinkunapi rimarisqanchik simikuna, ruwasqanchik llamk’akuna, apasqanchik willakuypa espiritunqa, kawsaymanta kawsaykama asna kananman utaq wañuymanta wañuykama asna kananmanmi.”
“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.
“Hermanokuna, ¿yachankichikchu kikin qespikuykichikpas, huk almakunap destino-ninpas, kunan ruwashankichik wakichikuyta hina, ñawpaqninchikpi kaq pruebarayku hap’ipakusunman chaymanmi sayasqan kasqanta? ¿Kanchu qankunapi chay sinchi kallpachakuy, chay allin yupaychasqa kawsay, chay sapa sonqo yupaychaywan sasachakuy, chaykunawan atinkichikman sayayta maypachachus contra qankunaman apamunqa? Sichus Diosqa hayk’aqpas noqawan rimarqan chayqa, p’unchaw hamunqa maypachachus consejokunaman apasqa kankichik, hinaspa sapa cheqaq kaymanta hap’isqaykichik yuyayniykichikqa sinchi t’aqwirisqa, qawarichisqa kanqa. Chay p’unchawmi ashka runakuna kunan usuchishan mana allinpaq; ichaqa chay pachaqa Diospa ñoqanchisman qusqan kamachikuyninmanmi qusikuywan churakunan karqan, qayllamushan crisispaq wakichikunanchikpaq.” Testimonies, vol. 5, 714–716.