We ended the last article with the following paragraph:
Urang mungkas artikel panungtung ku paragraf di handap ieu:
“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.
“Kakuatan anu ngadamel mujijat anu dinyatakeun ngaliwatan spiritisme bakal ngalantarankeun pangaruhna ngalawan jalma-jalma anu milih taat ka Allah tibatan ka manusa. Komunikasi ti roh-roh bakal nyatakeun yén Allah parantos ngutus maranéhna pikeun ngayakinkeun jalma-jalma anu nampik Minggu ngeunaan kasalahan maranéhna, bari negeskeun yén hukum-hukum nagara kudu ditaati sakumaha hukum Allah. Maranéhna bakal ngadu’akeun kajahatan anu kacida gedéna di dunya sarta ngadukung kasaksian para guru agama yén kaayaan akhlak anu ruksak téh disababkeun ku pangnista kana Minggu. Kacida gedéna amarah anu bakal dihudangkeun ngalawan sakumna jalma anu nampik narima kasaksian maranéhna.” 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.
“Kasaksian para guru agama yén kaayaan akhlak anu ruksak téh disababkeun ku pangnajisan poé Minggu,” mangrupakeun hiji titinggal jalan dina sajarah anu ngarah kana maksa ibadah ka panonpoé di Amérika Sarikat. Pat Robertson, télévangélis Amérika sarta pangadeg Christian Broadcasting Network (CBN) jeung Christian Coalition, nyalonkeun diri jadi Présidén Amérika Sarikat dina pemilihan pendahuluan Partéy Républik taun 1988. Kampanye Robertson museur kana ngamobilisasi pamilih Kristen konservatif sarta ngadukung perkara-perkara sosial jeung moral anu sajajar jeung kayakinan évangélikna. Dina waktu ahir taun 1989, dina sajarah présidén kahiji tina dalapan présidén panungtungan, pamingpin jeung pangadeg Christian Coalition nyalonkeun diri jadi présidén. Sajarah kaprésidénan Reagan ngalambangkeun sajarah présidén Républik panungtungan.
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.
Panghukuman-panghukuman Allah badé ngahasilkeun kaayaan anu nyumponan petikan saméméhna tina The Great Controversy, sarta anu sajajar jeung karya Christian Coalition. Christian Coalition mucunghul pikeun nungkulan masalah-masalah moral jeung sosial anu ku Sister White dipikawanoh minangka hal-hal anu teu bisa diréngsékeun ku jalma-jalma anu nyekel tali pamaréntahan. Christian Coalition, dina sajarah Reagan, ngagambarkeun hiji gerakan anu sarupa dina mangsa anu kacida caketna. Sacara nubuatan, Christian Coalition ditipologikeun ku National Reform Movement dina mangsa krisis hukum Minggu anu patali jeung Blair Bills dina taun 1880-an jeung 1890-an. National Reform Movement diadegkeun dina taun 1888, sarta Sister White sacara husus nyangkem gerakan éta dina tulisan-tulisanana.
“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?
“Hiji krisis anu gedé nungguan umat Allah. Hiji krisis nungguan dunya. Pergumulan anu pangpentingna sapanjang sagala jaman geus aya pas di hareupeun urang. Kajadian-kajadian anu salila leuwih ti opat puluh taun ku urang, dumasar kana kawibawaan kecap nubuat, geus dinyatakeun baris datang, ayeuna keur lumangsung di payuneun panon urang. Ayeuna kénéh perkara ngeunaan hiji amandemen kana Konstitusi anu ngawatesan kamerdikaan nurani geus diajukeun ka para panggawé undang-undang bangsa ieu. Perkara ngeunaan maksa pangajén poé Minggu geus jadi salah sahiji hal anu dipikaresep sarta dipentingkeun ku bangsa. Urang kacida nyaho naon hasil tina gerakan ieu. Tapi naha urang geus siap nyanghareupan ieu perkara? Naha urang geus satia ngalaksanakeun kawajiban anu geus dipasrahkeun ku Allah ka urang, nyaéta méré panggeuing ka jalma-jalma ngeunaan bahaya anu aya di hareupeun maranéhna?”
“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.
“Loba jalma, kaasup di antara maranéhna anu keur milu dina gerakan peneguhan poé Minggu ieu, anu dipapanteng kana akibat-akibat anu bakal nuturkeun tindakan ieu. Maranéhna henteu ningali yén maranéhna keur langsung nyerang kana kabébasan agama. Loba jalma anu can kungsi ngartos kana tuntutan Sabat Alkitab jeung dasar palsu anu jadi tumpuan lembaga poé Minggu. Sagalana gerakan anu ngadukung panerapan hukum agama saéstuna mangrupa hiji kalakuan ngéléhkeun diri ka kapapaan, anu salila mangabad-abad terus-terusan merangan kabébasan nurani. Pangjagaan poé Minggu ngahutangkeun ayana salaku lembaga nu disebut Kristen ka “rusiah kajahatan;” jeung peneguhanana bakal jadi pangakuan anu sajatina kana prinsip-prinsip anu mangrupa batu penjuru pisan tina Romanisme. Nalika bangsa urang nepi ka kitu ngabantah prinsip-prinsip pamaréntahanana nepi ka ngaluarkeun hiji hukum Minggu, Protestantisme ku tindakan ieu bakal ngahijikeun leungeun jeung kapausan; ieu moal lain iwal ti méré kahirupan ka kakawasaan lalim anu geus lila pisan kalayan sumanget nungguan kasempetanana pikeun ngagedur deui kana despotisme anu aktip.”
“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.
“Gerakan Reformasi Nasional, anu ngalaksanakeun kakawasaan panerapan agama, bakal, lamun geus mekar sapinuhna, nembongkeun kateu-toleranan jeung panindesan anu sarua jeung anu kungsi marajalela dina jaman-jaman kaliwat. Déwan-déwan manusa harita nganggap dirina boga hak-hak kawenangan Kaallahan, ngarempak kabébasan nurani ku kakawasaanana anu despotis; jeung panjara, pangasingan, sarta pati nuturkeun pikeun maranéhna anu nolak parentah-parentahna. Lamun kapapaan atawa prinsip-prinsipna deui dipasihan kakawasaan ku jalan dipapanerapan, seuneu-seuneu panganiayaan bakal hurung deui ngalawan jalma-jalma anu moal ngorbankeun nurani jeung bebeneran lantaran nurut kana kasalahan-kasalahan anu dipikaresep ku balaréa. Kajahatan ieu geus deukeut pisan kana kanyataanana.”
“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?
“Lamun Allah parantos maparin ka urang cahaya anu némbongkeun bahaya-bahaya di hareupeun urang, kumaha urang tiasa nangtung beresih di payuneun-Na lamun urang ngalalaworakeun pikeun ngaluarkeun sagala ikhtiar anu aya dina kakawasaan urang pikeun mawa éta ka hareupeun jalma-jalma? Naha urang tiasa ngarasa cukup ku ngantep aranjeunna nyanghareupan perkara anu kacida agengna ieu tanpa aya panggeuing?”
“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.’
“Aya hiji harepan anu aya di hareupeun urang ngeunaan hiji perjuangan anu baris terus lumangsung, kalawan résiko dipanjara, kaleungitan harta banda, malahan nepi ka nyawa sorangan, pikeun membéla hukum Allah, anu dipapadarkeun batal ku hukum-hukum manusa. Dina kaayaan ieu, kawijaksanaan dunya bakal ngadorong kana patuh lahiriah kana hukum-hukum nagara, demi karapihan jeung karukunan. Jeung aya ogé sawatara anu malah bakal ngadesek jalan kitu tina Kitab Suci: ‘Masing-masing jiwa kudu tunduk ka panguasa-panguasa anu leuwih luhur…. Panguasa-panguasa anu aya téh geus ditetepkeun ku Allah.’”
“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.
“Tapi naon anu geus jadi jalan para palayan Allah dina jaman-jaman baheula? Nalika murid-murid ngawawarkeun Kristus sarta Anjeunna anu disalibkeun, sanggeus Anjeunna hudang deui, para panguasa maréntahkeun ka maranéhna supaya ulah deui nyarita atawa ngajar dina ngaran Yesus. ‘Tapi Petrus jeung Yohanes ngawaler sarta ngadawuh ka maranéhna, Naha bener dina paningal Allah pikeun ngadéngékeun aranjeun leuwih ti batan ka Allah, pertimbangkeun ku aranjeun. Sabab kami moal bisa henteu nyarita ngeunaan hal-hal anu geus kami tingali jeung kami dangukeun.’ Maranéhna terus ngawawarkeun warta hade kasalametan ngaliwatan Kristus, sarta kakawasaan Allah masihan kasaksian kana éta amanat.” Testimonies, jilid 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?”
Panghukuman-panghukuman Allah teh geus arék ngawangun hiji kaayaan dina widang sosial, ékonomi, jeung agama di jero Amérika Sarikat, anu ngahasilkeun alesan pikeun para pamingpin agama mimiti ngageroan supaya aya hudang deui moralitas umum, sakumaha anu geus dilambangkeun dina taun 1880-an jeung 1890-an, tuluy deui dina sajarah présidén anu nandaan waktu ahir dina taun 1989. “Aya hiji krisis gedé nu ngadagoan umat Allah. Aya krisis nu ngadagoan dunya.” Sister White nanyakeun dua patalékan, “Lamun Allah geus maparin ka urang cahaya anu némbongkeun bahaya-bahaya nu aya di hareupeun urang, kumaha urang bisa nangtung beresih di payuneun Mantenna lamun urang ngalalaworakeun pikeun ngaluarkeun sagala tarékah anu aya dina kawasa urang pikeun nepikeun éta ka jalma-jalma? Naha urang bisa ngarasa cukup ku ngantep maranéhna nyanghareupan perkara anu pohara penting ieu tanpa aya pangéling?”
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.
Naon cahaya anu geus aya anu nembongkeun bahaya-bahaya di hareupeun urang, jeung lamun teu aya cahaya, kumaha bisa Allah anu asih nahan umat-Na tanggung jawab lantaran henteu ngawariskeun hiji amanat pangéling, upama maranéhna can kungsi ngadangu éta amanat pangéling? Nu maca anu dipikacinta, anjeun bakal ditahan tanggung jawab ku sabab cahaya anu diwakilan ku ieu artikel-artikel.
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.
Panjelasan-panjelasan husus ngeunaan sipat-sipat kakawasaan naga Demokrat, kakawasaan nabi palsu Républikan, kakawasaan kapausan, Islam, jeung garéja Adventis Laodikia, kitu deui Israél sacara harfiah dina tulisan-tulisan ieu, ku para nu keur nyekel kakawasaan bakal dianggap minangka ucapan kabencian, nanging éta téh mangrupa amanat tina Firman Allah anu diteguhkeun ku métodologi garis kana garis, sarta garis-garis éta keur ngajerit yén pangadilan-pangadilan Allah geus rék beuki nambahan sarta beuki ngagedéan dina frékuénsi.
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.
Sacara nubuatan, Koalisi Kristen anu ngahiji dina sajarah pas saméméh mangsa ahir, dina taun 1989, miboga panerapan anu leuwih penting batan saukur sajajar jeung taun 1880-an jeung 1890-an. Dina petikan anu kakara urang cutat ti Sister White, anjeunna ngaidéntifikasi spiritualisme minangka salah sahiji tina dua cara ku Iblis dunya dijadikeun tawanan, tuluy anjeunna ngaluangkeun sababaraha kecap pikeun medar mujijat-mujijat anu bakal dipigawé ku anjeunna.
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.
Sanggeus pamilihan taun 1988, ku kituna sanggeus datangna Christian Coalition, aya hiji manifestasi mujijat-mujijat satanis anu kacida gedéna dina alam naga, alam sato galak, jeung alam nabi palsu. Penting pisan pikeun nyaluyukeun fénoména-fénoména ieu kalawan leres, sabab éta ngalambangkeun datangna Iblis anu nyamar jadi Kristus sanggeus hukum Minggu anu moal lila deui datang di Amérika Sarikat.
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.
Dina lingkungan Katolik, dina taun 1990-an dunya nyaksian nalika lumangsungna panampakan-panampakan anu disebut parawan Maryam, kalayan mujijat-mujijat nu ngiringan saperti patung-patung santo anu ngaluarkeun getih, mujijat panampakan di langit, hujan kelopak kembang tina langit anu taya mega, jeung mujijat-mujijat satanik absurd séjénna. Ziarah rébuan jalma ti sakuliah dunya dilaksanakeun ku balaréa dina mangsa éta, katarik kana kasasab anu diwujudkeun ku kajadian-kajadian ieu. Buku-buku ditulis ngeunaan éta, para wartawan nalungtik, majalah-majalah saperti Time jeung Newsweek mintonkeun hal-hal ieu dina kaca hareupna.
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.
Di alam naga, patung-patung Hindu di India nembongkeun mujijat-mujijat satanis ku jalan patung-patung éta nginum seséndok atawa sagelas inuman kurban anu diteundeun kana sungut patung. Fénoména anu dimimitian di hiji désa leutik di India sumebar, kawas bangkong-bangkong di Mesir, ka sakuliah nagara. Warta tipi BBC nyieun koméntar ngeunaan fénoména éta, sarta minangka pamikiran sanggeusna, wartawan BBC dina tipi ngangkat patalékan, “Kuring panasaran naon anu bakal kajadian lamun isukan urang indit ka Museum London sarta ngahaturkeun sagelas susu ka salah sahiji patung Hindu?” Warta sore poé saterusna nembongkeun wartawan anu sarua éta di Museum London, sarta bari kaméra keur ngarekam, manéhna ngahaturkeun sagelas susu ka hiji patung Hindu anu gedé. Nalika gelas éta nyabak biwir patung, susu éta langsung kaseuseup kana jero patung.
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.
Dina spiritualisme nubuat-nubuat urang Indian Amérika, kebo bodas anu katelah “Miracle” lahir dina tanggal 20 Agustus 1994, di tegalan milik Dave jeung Valerie Heider caket Janesville, Wisconsin. Miracle lahir kalayan bulu bodas, sarta kalahiranana ku sawatara pihak dianggap minangka minuhan hiji nubuat pribumi Amérika. Dina rupa-rupa tradisi pribumi Amérika, kalahiran kebo bodas dipandang minangka hiji kajadian anu suci tur pinunjul, ngalambangkeun kasatuan, katengtreman, jeung pembaruan rohani. Miracle narik perhatian anu lega sarta jadi lambang pangharepan jeung makna rohani pikeun loba jalma. Nubuat ngeunaan kebo bodas dilacak ka mangsa baheula, sarta langsung patalina jeung relik anu pangsucina dina ageman spiritualistis pribumi Amérika, sabab dina carita awal ngeunaan kebo bodas itulah “piece pipe” diwanohkeun kana kabudayaan éta.
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.
Dina taun 1994, dina wewengkon nabi palsu tina Protestanisme murtad, gerakan Holy Laughter, anu ogé dipikawanoh minangka Toronto Blessing, mimiti lumangsung dina bulan Januari 1994 di Toronto Airport Vineyard Church (ayeuna dipikawanoh minangka Catch The Fire Toronto) di Toronto, Ontario, Kanada. Dina runtuyan pasamoan kabangunan rohani anu dipingpin ku pendeta John jeung Carol Arnott, gejala seuri anu teu kaampeuh, dibarengan ku rupa-rupa manifestasi séjén saperti ngageter, ceurik, jeung rubuh, atawa nirukeun sasatoan katut sora-sorana (anu mindeng disebut keur “dipaéhan dina Roh” atawa “mabok dina Gusti”), mimiti kajadian di antara jamaah.
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.
Seuri, jeung rupa-rupa maniféstasi séjénna, ku para pamilon disababkeun ka ayana jeung karya Roh Suci, nepi ka istilah “Seuri Suci” dipaké pikeun ngajéntrékeun éta fénoména. Pasamoan-pasamoan kabangunan di Toronto Airport Vineyard Church narik perhatian jeung nu datang ti sakuliah dunya, anu nyababkeun sumebarna éta gerakan ka garéja-garéja jeung komunitas-komunitas séjén. Jalma-jalma datang ti sakuliah dunya pikeun ngalaman éta seuri, sarta nalika maranéhna balik ka garéja-garéja asalna, garéja-garéja éta mindeng tuluy mimiti némbongkeun maniféstasi-maniféstasi sétanis anu sarua.
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 ngadegkeun Christian Broadcasting Network (CBN) dina taun 1960. CBN mangrupa salah sahiji jaringan télévisi pangmimiti anu dipasrahkeun husus pikeun program-program Kristen, sarta maénkeun peran anu penting dina kamekaran industri panyiaran Kristen di Amérika Sarikat. Sapanjang mangtaun-taun, CBN geus ngalegaan jangkauan jeung pangaruhna ngaliwatan télévisi, radio, jeung média digital, nepi ka jadi salah sahiji organisasi média Kristen panggedéna di dunya.
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.
Dina taun 1988, anjeunna ngadegkeun Christian Coalition, sarta nyalonkeun diri pikeun kapersidénan Amérika Sarikat. Kapercayaanana bisa ditilik nepi ka National Reform Movement jeung Lord’s Day Alliance. Duanana éta organisasi mimiti ngadeg dina taun 1888, sarta ngadukung rupa-rupa réformasi sosial dumasar kana prinsip-prinsip Kristen, kaasup larangan alkohol, hak pilih pikeun awéwé, jeung pangreueuskeun Sabat (Minggu) minangka poé pangasoan jeung ibadah. Gerakan éta dipangaruhan ku Protestanisme injili sarta narékahan pikeun ngadegkeun hiji “bangsa Kristen” anu dipingpin ku prinsip-prinsip biblikal. Robertson ngawakilan prinsip-prinsip anu sarua jeung boh National Reform Movement boh Lord’s Day Alliance. Ku sabab éta, anjeunna ogé ngadegkeun Regent University.
Pat Robertson established Regent University in 1977, in agreement with the Catholic doctrine which William Miller so boldly opposed. Catholicism and apostate Protestantism employ a satanic biblical methodology that among other unsanctified fruits, produces the belief that there will be a thousand years of peace before Jesus actually returns. Robertson believes his university trains men and women to be those who will run Christ’s thousand-year government during the biblical Millennium. The term “regent” means, someone who acts as a representative or deputy for a ruler or monarch, who is out of the country.
Pat Robertson ngadegkeun Regent University dina taun 1977, saluyu jeung doktrin Katolik anu ku William Miller ditentang kalayan wani pisan. Katolikisme jeung Protestantisme murtad ngagunakeun metodologi biblikal anu satanis anu, di antara buah-buah séjén anu teu disucikeun, ngahasilkeun kapercayaan yén bakal aya sarébu taun karapihan saméméh Yesus saéstuna mulih deui. Robertson yakin yén universitasna ngalatih lalaki jeung awéwé supaya maranéhna jadi jalma-jalma anu bakal ngajalankeun pamaréntahan sarébu taun Kristus salila Milénium biblikal. Istilah “regent” hartina jalma anu meta minangka wakil atawa timbalan pikeun saurang panguasa atawa monarki anu keur teu aya di nagarana.
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.
Saméméh waktu ahir dina taun 1989, dimimitian sahenteuna ti taun 1960, padanan modéren tina organisasi-organisasi anu ngadorong panerapan hukum Minggu dina taun 1888, mucunghul kana sajarah. Sanggeus 1989, manifestasi satanis ngaguncang katilu unsur ranah agama, nyaéta naga, sato galak, jeung nabi palsu. Isa salawasna ngahubungkeun ahir hiji perkara jeung awal hiji perkara, sarta 1989, “waktu ahir” dina ayat kaopat puluh tina Daniel sabelas, ngamimitian hiji mangsa nubuat anu dipungkas ku hukum Minggu anu moal lila deui datang dina ayat kaopat puluh hiji. Nalika hukum Minggu éta datang, Sétan nembongan pikeun “ngawujud salaku” Kristus, sarta kalakuan puncak panipuanana mimiti lumangsung, dibarengan ku mujijat jeung panyageurkeun.
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.
Sajarah anu ngamimitian mangsa nubuat éta ngaidéntifikasi hiji karya tina hiji gerakan Protestan murtad, anu ngarah ka hukum Minggu, anu parantos dilambangkeun ku taun 1989, nyaéta awal tina mangsa éta. Dina taun 1989, “témbok” tina “tirai beusi” rubuh, sarta dina ahir mangsa ieu “témbok pamisahan antara Garéja jeung Nagara” rubuh. Awal mangsa éta nandaan dua présidén kahiji tina dalapan présidén panungtungan. Awal éta nandaan kapausan ngéléhkeun musuhna, nyaéta ateisme di Uni Soviét, sarta anu panungtung nandaan kapausan ngéléhkeun musuhna, nyaéta Protestantisme di Amérika Sarikat. Awal éta ngaidéntifikasi nu kahiji tina dalapan présidén éta (saurang Republik), ngagandeng leungeun jeung antikristus tina nubuat Kitab Suci, sarta ahirna nandaan nu panungtung tina dalapan présidén éta ngagandeng leungeun jeung antikristus tina nubuat Kitab Suci. Présidén kahiji éta kahartos minangka anu tanggung jawab ngaruntuhkeun témbok, sarta nu panungtung nyaéta anu bakal ngawangun témbok.
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.
Dina taun 1960, nepi ka mangsa ahir dina 1989, mimiti gerakan Reformasi Nasional modéren. Sanggeus pamilihan éta, mujijat-mujijat satanis mimiti lumangsung. Saméméh hukum Minggu, wujud panungtungan para reformator nasional bakal ngangkat deui sirah pulitik maranéhna. Dina hukum Minggu, waktuna geus sumping pikeun pagawéan anu ngageunjleungkeun ti Iblis. Saméméh hukum Minggu, ku kawajiban nubuat, kudu aya hukuman-hukuman anu lain ngan ukur ngaleungitkeun kamakmuran nasional Amérika Serikat, tapi hukuman-hukuman éta, ku kawajiban nubuat, ogé kudu sedemikian parna jeung matak pikasieuneun nepi ka logika anu ngamungkinkeun jalma-jalma dina gerakan reformasi nasional panungtungan, nyaéta kaum Nasionalis Kristen, netelakeun alesan pikeun hukuman-hukuman éta, nyaéta warga nagara anu ngotoran naon anu ku maranéhna disebut Poé Gusti.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“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.
“Upami umat urang terus dina sikep teu sumanget sakumaha maranéhna geus kieu, Allah moal tiasa ngucurkeun Roh-Na ka maranéhna. Maranéhna can sayaga pikeun gawé bareng jeung Mantenna. Maranéhna can hudang kana kaayaan nu keur disanghareupan sarta teu nyadar kana bahaya nu ngancam. Ayeuna maranéhna kudu ngarasa, leuwih ti saméméhna, kabutuhan maranéhna kana kasigepan jeung tindakan nu sapamadegan.”
“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.
“Padamelan husus malaikat katilu can katingali dina pentingna. Allah miharep umat-Na aya jauh di payun batan kaayaan anu ayeuna keur dipimilik ku maranéhna. Tapi ayeuna, waktu geus datang pikeun maranéhna ngagebrét kana lampah, maranéhna kénéh kudu nyieun panyiapannana. Nalika para National Reformers mimiti ngadorong rupa-rupa ukuran pikeun ngawatesan kabébasan agama, para pamingpin urang saestuna kudu waspada kana kaayaan éta sarta kudu digawé kalawan daria pikeun ngalawan éta usaha-usaha. Teu luyu jeung tatanan Allah lamun caang geus ditahan ti umat urang—nyaéta bebeneran kiwari anu kacida diperlukeun ku maranéhna pikeun mangsa ieu. Henteu sakabéh palayan urang anu mawa amanat malaikat katilu enya-enya ngartos naon anu ngawangun éta amanat. Gerakan National Reform ku sawatara jalma geus dianggap kacida saeutik pentingna nepi ka maranéhna henteu nganggap perlu méré perhatian anu gedé ka dinya, malah nepi ka ngarasa yén ku kitu maranéhna bakal nyéépkeun waktu kana perkara-perkara anu misah ti amanat malaikat katilu. Mugia Gusti ngahampura dulur-dulur urang lantaran ku kituna napsirkeun amanat anu justru pikeun mangsa ieu.”
“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.
Jalma kudu dihudangkeun ngeunaan bahaya-bahaya jaman ayeuna. Para pangawal keur saré. Urang geus katinggaleun mangtaun-taun. Mugi para pangawal utama ngarasa kana kabutuhan anu ngadesek pikeun ngawas diri sorangan, supaya maranéhna ulah kaleungitan kasempetan anu dipaparinkeun ka maranéhna pikeun ningali bahaya-bahaya éta.
“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.
“Lamun para pamingpin utama dina konferénsi urang ayeuna henteu narima amanat anu dikirimkeun ka maranéhna ku Allah, sarta henteu ngabaris dina hiji garis pikeun ngalakukeun tindakan, jamaah-gereja bakal nandangan karugian anu gedé. Lamun nu ngajaga, bari ningali pedang datang, niup tarompét kalayan sora anu tangtu, umat sapanjang jajaran bakal ngagemakeun éta pangéling-ngéling, sarta sakabéh bakal boga kasempetan pikeun nyiapkeun diri pikeun papanggihan. Tapi kacida remenna pamingpin téh nangtung bari ragu-ragu, saolah-olah nyebut: ‘Ulah buru-buru teuing. Bisa waé aya kasalahan. Urang kudu ati-ati supaya ulah ngagedurkeun béja waspada anu palsu.’ Karaguan jeung kateuastian dina dirina éta sorangan keur ngagorowok: “‘Damai jeung aman.’ Ulah kagét. Ulah waswas. Ngeunaan perkara amandemén agama ieu, loba teuing anu dijadikeun gedé tibatan nu diperlukeun. Kagalura ieu bakal suda ku sorangan.” Ku kituna manéhna saéstuna mungkir kana amanat anu dikirimkeun ti Allah, sarta pangéling-ngéling anu dirarancang pikeun ngagerakkeun jamaah-gereja téh gagal ngalaksanakeun pagawéanana. Tarompét nu ngajaga henteu ngaluarkeun sora anu tangtu, sarta umat henteu nyiapkeun diri pikeun perang. Mangka sing ati-ati nu ngajaga, ulah nepi ku sabab karaguan jeung panundana, jiwa-jiwa ditinggalkeun binasa, sarta getih maranéhna ditagihkeun tina leungeunna.”
“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?
“Urang geus mangtaun-taun ngawas-ngawas sangkan hiji hukum Minggu ditetepkeun di nagri urang; jeung ayeuna, nalika gerakan éta geus bener-bener aya di hareupeun urang, urang nanya: Naha umat urang baris ngalaksanakeun kawajiban maranéhna dina perkara ieu? Naha urang teu bisa mantuan ngangkat panji sarta nyaur ka hareup jalma-jalma anu ngajén kana hak-hak jeung kaistiméwaan agama maranéhna? Waktuna beuki deukeut pisan nalika jalma-jalma anu milih nurut ka Allah tibatan ka manusa bakal dijieun ngarasa kana leungeun panindesan. Naha urang ku kituna bakal ngahina Allah ku tetep cicing bari parentah-parentah-Na anu suci dipapay di handapeun suku?”
“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.
“Basa dunya Protestan ku sikepna keur nyieun pasrah ka Roma, hayu urang hudang pikeun ngartos kaayaan ieu sarta ningali pasanggirian anu aya di hareupeun urang dina harti anu sabenerna. Mugi para pangawal ayeuna ngangkat sorana sarta maparin pesen anu mangrupa bebeneran kiwari pikeun mangsa ieu. Hayu urang némbongkeun ka umat di mana urang ayana dina sajarah nubuat sarta narékahan ngahudangkeun sumanget Protestanisme sajati, ngahudangkeun dunya supaya ngarasa kana ajén kaistiméwaan kabébasan agama anu geus lila dinikmati.
“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.
“Allah nyaur ka urang sangkan hudang, lantaran ahir geus deukeut. Unggal jam nu kaliwat téh mangrupa jam kagiatan di pangadilan-pangadilan sawarga pikeun nyiapkeun hiji umat di bumi sangkan maénkeun bagianna dina adegan-adegan agung anu geura baris kabuka di hareupeun urang. Mangsa-mangsa nu kaliwat ieu, anu ka urang siga saeutik pisan nilaina, pinuh ku kapentingan langgeng. Eta keur ngawangun takdir jiwa-jiwa pikeun hirup langgeng atawa maot langgeng. Kecap-kecap anu ku urang diucapkeun dinten ieu kana ceuli jalma-jalma, pagawean-pagawean anu ku urang keur dipigawé, sumanget tina amanat anu ku urang keur dibawa, bakal jadi seungit kahirupan pikeun kahirupan atawa maot pikeun maot.”
“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.
“Dulur-dulur sim kuring, naha aranjeun sadar yén kasalametan aranjeun sorangan, kitu deui nasib jiwa-jiwa séjén, gumantung kana persiapan anu ayeuna keur aranjeun laksanakeun pikeun nyanghareupan pangadilan anu aya di hareupeun urang? Naha aranjeun miboga sumanget anu sajero kitu, kasalehan jeung pangabdian anu saperti kitu, anu bakal ngamampuhkeun aranjeun pikeun tetep nangtung nalika panentangan dibawa ngalawan aranjeun? Lamun Allah kantos nyarios ngaliwatan sim kuring, waktuna bakal datang nalika aranjeun bakal dibawa ka payuneun déwan-déwan, sarta unggal posisi bebeneran anu dicekel ku aranjeun bakal dikritik kalayan pohara keras. Waktu anu ayeuna ku kacida lobana jalma diantep musna kudu dipasrahkeun pikeun amanat anu geus dipasihkeun ku Allah ka urang, nya éta nyiapkeun diri pikeun krisis anu keur ngadeukeutan.” Testimonies, jilid 5, 714–716.