We ended the last article with the following paragraph:
Siligqibe inqaku lokugqibela ngalo mhlathi ulandelayo:
“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.
“Amandla okwenza imimangaliso abonakaliswa ngobugqi bomoya aya kusebenzisa impembelelo yawo ngokuchasene nabo bakhetha ukuthobela uThixo kunabantu. Unxibelelwano oluvela kwimimoya luya kubhengeza ukuba uThixo ubathumile ukuze baqinisekise abo bayalayo iCawa ngempazamo yabo, luqinisa ukuba imithetho yelizwe imele ukuthotyelwa njengomthetho kaThixo. Baya kukhalazela ubungendawo obukhulu obusehlabathini, baze baxhase ubungqina bootitshala benkolo bokuba imeko ehlazisayo yokuziphatha ibangelwa kukungcwaliswa kweCawa. Kuya kuba kukhulu ukucaphuka okuya kuvuselwa ngokuchasene nabo bonke abangavumiyo ukwamkela ubungqina babo.” 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.
“Ubungqina bootitshala benkolo bokuba imeko ewohlokileyo yokuziphatha ibangelwa kukungcwaliswa gwenxa kweCawa,” luphawu lwendlela lwembali ekhokelela ekunyanzelisweni konqulo lwelanga eUnited States. UPat Robertson, umvangeli waseMelika kamabonwakude nomseki weChristian Broadcasting Network (CBN) neChristian Coalition, wabalekela isikhundla sikaMongameli waseUnited States kunyulo lwangaphakathi lweRepublican ngowe-1988. Iphulo likaRobertson lagxila ekuhlanganiseni abavoti abangamaKristu abalondolozayo nasekuxhaseni imiba yentlalo neyokuziphatha eyayingqinelana neenkolelo zakhe zobuvangeli. Ngexesha lesiphelo ngowe-1989, kwimbali yowokuqala kubongameli abasibhozo bokugqibela, inkokeli nomseki weChristian Coalition wabalekela ubongameli. Imbali yobongameli bukaReagan, ifuzisela imbali kamongameli wokugqibela ongoweRepublican.
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.
Izigwebo zikaThixo sele ziza kuvelisa imeko eza kuzalisekisa isiqendu esingaphambili esivela kwi-The Great Controversy, nesihambelana nomsebenzi weChristian Coalition. IChristian Coalition yavela ukuze ijongane neengxaki zokuziphatha nezentlalo uDade White azichazayo njengezingenakusonjululwa ngabo babambe iintambo zorhulumente. IChristian Coalition, kwimbali kaReagan, imele intshukumo efanayo kwixesha elikufuphi kakhulu. Ngokwesiprofeto iChristian Coalition yayifanekiselwa yiNational Reform Movement ngexesha lentlekele yomthetho weCawa enxulumene neBlair Bills ngeminyaka yoo-1880 noo-1890. INational Reform Movement yasekwa ngowe-1888, yaye uDade White wayijongana ngokukodwa loo ntshukumo kwimibhalo yakhe.
“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?
“Ingxaki enkulu ilindele abantu bakaThixo. Ingxaki ilindele ihlabathi. Owona mzabalazo ubalulekileyo kunayo yonke yazo zonke izizukulwana usemnyango kanye phambi kwethu. Iziganeko ekuthe ngaphezu kweminyaka engamashumi amane, ngokusekelwe kwigunya lelizwi lesiprofeto, sazibhengeza njengeziza kwenzeka, ngoku ziyenzeka phambi kwamehlo ethu. Sele umba wohlomelo kuMgaqo-siseko oluthintela inkululeko yesazela ucinezelwe phambi kwabenzi-mthetho besizwe. Umbuzo wokunyanzeliswa kokugcinwa kweCawa uye waba ngomnye wemiba enomdla nokubaluleka kwesizwe. Siyazi kakuhle ukuba iya kuba yintoni na imiphumo yale ntshukumo. Kodwa ngaba silungele eso siganeko? Ngaba siwuzalisekisile ngokuthembeka na umsebenzi uThixo awuwabeke phezu kwethu wokulumkisa abantu ngengozi ephambi kwabo?”
“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.
“Baninzi, kwanaphakathi kwabo babandakanyekileyo kule ntshukumo yokunyanzeliswa kweCawa, abamfanyekiswe kwiziphumo eziya kulandela esi senzo. Ababoni ukuba babetha ngokuthe ngqo inkululeko yonqulo. Baninzi abangazange baqonde amabango eSabatha yeBhayibhile nesiseko sobuxoki ekumi kuso ummiselo weCawa. Nayiphi na intshukumo exhasa umthetho wezenkolo ngokwenene sisenzo sokunikezela kubupopu, obuthe kangangeenkulungwane ezininzi balwa ngokungagungqiyo nenkululeko yesazela. Ukugcinwa kweCawa kubukho bayo njengommiselo obizwa ngokuba wobuKristu ngenxa “yemfihlelo yobugwenxa;” yaye ukunyanzeliswa kwayo kuya kuba kukuvuma ngokwenene imigaqo eyona ilitye lembombo lobuRoma. Xa isizwe sethu siya kuthi ngolo hlobo sizilahle iimigaqo zorhulumente waso size simise umthetho weCawa, ubuProtestanti buya kuthi ngesi senzo bubambisane nobupopu; akuyi kuba yinto yimbi ngaphandle kokunika ubomi kugonyamelo ekudala lulindele ngolangazelelo ithuba lalo lokuphinda luphaphamele kubuzwilakhe obusebenzayo.”
“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.
“Intshukumo yoHlaziyo lweSizwe, isebenzisa amandla omthetho wenkolo, iya kuthi, xa sele ikhule ngokupheleleyo, ibonakalalise ukunganyamezelani nengcinezelo efanayo nale ibikho kumaxesha adlulileyo. Amabhunga abantu ngoko athabatha amalungelo awodwa kaThixo, etyumza phantsi kwamandla awo obuzwilakhe inkululeko yesazela; kwaza ukuxinwa entolongweni, ukugxothwa, nokufa kwalandela abo babemelana nemimiselo yawo. Ukuba ubuPopu okanye imigaqo yabo buya kuphinda bunikwe amandla ngomthetho, imililo yentshutshiso iya kuphinda ivuthiswe ngokuchasene nabo bangayi kuncama isazela nenyaniso ngenxa yokuthobela iimpazamo ezamkelekileyo luluntu. Obu bubi sele buza kwenzeka.”
“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?
“Xa uThixo esinike ukukhanya okubonisa iingozi eziphambi kwethu, singema njani sicocekile emehlweni Akhe ukuba siyakutyeshela ukusebenzisa onke amalinge asemagunyeni ethu ukuze sikubeke phambi kwabantu? Singaneliseka na ukubayekela bajamelane nalo mbandela ubaluleke kangaka bengalunyukiswanga?
“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.’
“Phambi kwethu kukho ithemba lengxwabangxwaba eqhubekayo, enobungozi bokuvalelwa entolongweni, bokulahlekelwa yimpahla, kwanobomi uqobo, ukuze kukhuselwe umthetho kaThixo, owenziwa ilize yimithetho yabantu. Kule meko umgaqo-nkqubo wehlabathi uya kukhuthaza ukuthobela ngaphandle imithetho yelizwe, ngenxa yoxolo nemvisiswano. Kwaye kukho abathile abaya kude bakhuthaze ikhondo elinjalo besusela esiBhalweni: ‘Makuthobele onke umphefumlo amagunya angentla…. Kuba amagunya akhoyo amiselwe nguThixo.’”
“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.
“Kodwa ibinjani indlela abakhonzi bakaThixo ababehamba ngayo kumaxesha adlulileyo? Xa abafundi bashumayela ngoKristu naye ebethelelwe emnqamlezweni, emva kokuvuka kwaKhe, amagunya ababayalela ukuba bangabi sasathetha, bangabi saphinda bafundise egameni likaYesu. ‘Ke kaloku uPetros noYohane baphendula bathi kubo, Ukuba kulungile na emehlweni kaThixo ukuniphulaphula nina ngaphezu koThixo, zigwebeni ngokwenu. Kuba thina asinakuyeka ukuthetha ngezinto esizibonileyo nesizivileyo.’ Baqhubeka beshumayela iindaba ezilungileyo zosindiso ngoKristu, yaza amandla kaThixo yangqina loo myalezo.” 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?”
Izigwebo zikaThixo ziza kuvelisa imeko kwicandelo lentlalo, loqoqosho nelonqulo ngaphakathi eUnited States, evelisa ingqiqo yokuba iinkokeli zonqulo ziqalise ukubiza ukuba kubekho imvuselelo yesimilo soluntu, njengoko kwakufanekisiwe ngeminyaka yoo-1880 nango-1890, kwaza kwakhona kwimbali kamongameli owaphawula ixesha lesiphelo ngo-1989. “Ingxaki enkulu ilindele abantu bakaThixo. Ingxaki ilindele ihlabathi.” USister White ubuza imibuzo emibini, “Xa uThixo esinike ukukhanya okusibonisa iingozi eziphambi kwethu, singema njani sicocekile emehlweni Akhe ukuba asikukhathalele ukusebenzisa wonke umgudu osemandleni ethu ukuze sikubeke phambi kwabantu? Singaneliseka na ukubashiya ukuba bajongane nalo mba unzima kangaka bengalunyukiswanga?”
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.
Kukuphi ukukhanya obekukho okubonisa iingozi eziphambi kwethu, yaye ukuba bekungekho kukhanya, uThixo onothando ebengabaphendulisa njani abantu baKhe ngenxa yokungawunikelanga umyalezo wesilumkiso, ukuba bebengazange bawuve loo myalezo wesilumkiso? Mfundi othandekayo, uya kuphenduliswa ngokukhanya okumelwe ngala manqaku.
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.
Iinkcazo ezithile zeempawu zamandla enamba yeDemocrat, zamandla omprofeti wobuxoki weRepublican, zamandla obupopu, zobuSilamsi, nebandla lama-Adventist laseLawodike, kwanakwaSirayeli ongokoqobo kwezi nqaku, ziya kuthatyathwa njengentetho yentiyo ngamagunya akhoyo; kodwa zona zingumyalezo ophuma eLizwini likaThixo, omiswe ngenkqubo yomgca phezu komgca, yaye loo migca iyakhala isithi izigwebo zikaThixo sele ziza kwanda zize zonyuke ngobuninzi bokuvela kwazo.
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.
Ngokwesiprofeto, iQumrhu lamaKristu eladibana embalini kanye ngaphambi kwexesha lesiphelo ngowe-1989, linokusetyenziswa okubaluleke ngakumbi kunokungabi nje ngumfuziselo ofanayo nowee-1880 kunye nowee-1890. Kwindawo esisandula ukuyicaphula kuDade White uchaza ubumoya njengenye yeendlela ezimbini athi uSathana alithimbe ngazo ihlabathi, aze emva koko achithe amagama athile ekhuluma ngemimangaliso aya kuyenza.
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.
Emva konyulo luka-1988, ngaloo ndlela emva kokufika koManyano lwamaKristu, kwabakho ukubonakaliswa okukhulu kwemimangaliso kaSathana kummandla wenamba, kummandla werhamncwa, nakummandla womprofeti wobuxoki. Kubalulekile ukuzilungelelanisa ngokuchanekileyo ezi ziganeko, kuba zifuzisela ukufika kukaSathana ezilinganisa uKristu emva komthetho weCawa oza kufika kungekudala eUnited States.
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.
Kwindawo yobuKatolika, ngeminyaka yoo-1990 ihlabathi labukela njengoko kwavela imibonakalo yalo kubizwa ngokuba yiNtombi enyulu uMariya, ihamba nemimangaliso ehambelanayo yemifanekiso eqingqiweyo yabangcwele esopha igazi, imimangaliso yokubonakala kwezinto esibhakabhakeni, ukunetha kweentyatyambo ezincinane ezivela esibhakabhakeni esingenamafu, kunye neminye imimangaliso yobudenge kaSathana. Uhambo lonqulo lwamawaka abantu kuwo onke amacala ehlabathi lwenziwa zizihlwele ngaloo maxesha, zirhuqelwa kwiinkohliso ezazifezekiswa zezi ziganeko. Kwabhalwa iincwadi ngazo, iintatheli zaphanda, yaye iimagazini ezifana neTime neNewsweek zazibonisa ezi zinto kwiphepha lazo lokuqala.
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.
Kwimandla lenamba imifanekiso eqingqiweyo yamaHindu yaseIndiya yabonakalisa imimangaliso kaSathana ngokuthi loo mifanekiso isele ngezicephe okanye ngeeglasi iminikelo yeziselo eyayibekwa emilonyeni yayo. Lo mmangaliso, owaqala kwilali encinane eIndiya, wanwenwa, njengeesele zaseYiputa, kulo lonke ilizwe. Iindaba zikamabonakude ze-BBC zenze ingxelo ngalo mmangaliso, yaye ngokungathi kukucingisisa nje emva koko intatheli ye-BBC kumabonakude yaphakamisa umbuzo othi, “Ndiyazibuza ukuba kuya kwenzeka ntoni na ukuba ngomso siye eMyuziyam yaseLondon size sinikele omnye wemifanekiso yamaHindu iglasi yobisi?” Iindaba zangokuhlwa zosuku olulandelayo zabonisa kanye loo ntatheli inye ikwiMyuziyam yaseLondon, yaye, ngoxa iikhamera zaziqhuba, yanikela kuloo mfanekiso mkhulu wamaHindu iglasi yobisi. Xa iglasi yachukumisa imilebe yomfanekiso, ubisi lwafunxwa ngoko nangoko ngaphakathi kuwo.
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.
Ngaphakathi kokusebenzelana nemimoya okukuProfeto lwamaNdiya aseMerika, inyathi emhlophe eyayisaziwa ngokuba “nguMiracle,” yazalwa ngoAgasti 20, 1994, efama kaDave noValerie Heider kufuphi neJanesville, eWisconsin. UMiracle wazalwa enoboya obumhlophe, yaye ukuzalwa kwakhe kwathatyathwa ngabanye njengokuzaliseka kwesiprofeto samaNdiya aseMerika. Kwiintlalo ngeentlalo ezahlukeneyo zamaNdiya aseMerika, ukuzalwa kwenyathi emhlophe kujongwa njengesiganeko esingcwele nesinentsingiselo enkulu, esifuzisela umanyano, uxolo, nokuvuselelwa ngokomoya. UMiracle wafumana ingqalelo enkulu ngokubanzi waza waba ngumqondiso wethemba nentsingiselo yokomoya kubantu abaninzi. Isiprofeto senyathi emhlophe silandelwa sibuyiselwe emva, yaye sinxulunyaniswa ngokuthe ngqo neyona ntsalela ingcwele yonqulo lwamaNdiya omthonyama aseMerika olusekelwe ekusebenzelaneni nemimoya, kuba kusebalini lokuqala lwenyathi emhlophe apho “umbhobho woxolo” waziswa khona kuloo nkcubeko.
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.
Ngowe-1994, kummandla womprofeti wobuxoki boBuProtestanti obuwexukileyo, intshukumo yoHleko oluNgcwele, ekwabizwa ngokuba yiNtsikelelo yaseToronto, yaqala ngoJanuwari ka-1994 eToronto Airport Vineyard Church (ngoku eyaziwa ngokuba yiCatch The Fire Toronto) eToronto, eOntario, eKhanada. Kwakungexesha lothotho lweentlanganiso zemvuselelo ezazikhokelwa ngabefundisi uJohn noCarol Arnott apho kwathi kwaqalisa ukwenzeka phakathi kwabebandla eso siganeko sohleko olungalawulekiyo, kunye nezinye izibonakaliso ezinjengokungcangcazela, ukukhala, nokuwa phantsi, okanye ukuxelisa izilwanyana nezandi zazo (okudla ngokubizwa ngokuba “kukuxhelwa ngoMoya” okanye “kukudakwa eNkosini”).
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.
Ukuhleka nezinye iimbonakaliso kwathiwa ngabathabathi-nxaxheba zibangelwa bubukho nomsebenzi woMoya oyiNgcwele, nto leyo eyakhokelela ekubeni kusetyenziswe igama elithi “Ukuhleka okuNgcwele” ukuchaza loo nto. Iintlanganiso zemvuselelo eToronto Airport Vineyard Church zatsala ingqalelo neendwendwe ezivela kulo lonke ihlabathi, nto leyo eyakhokelela ekusasazekeni kwaloo ntshukumo kwamanye amabandla nakwezinye iindawo zoluntu. Abantu beza bevela kulo lonke ihlabathi ukuze bazivelele olo hleko, yaye xa babebuyela kumabandla abo asekhaya, loo mabandla aye ngokufuthi aqalise ukubonakalisa kwaezo zibonakaliso zedemoni.
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.
UPat Robertson waseka iChristian Broadcasting Network (CBN) ngowe-1960. I-CBN yaba yenye yeenethiwekhi zikamabonwakude zokuqala ezazinikelwe kwiinkqubo zobuKristu, yaye yadlala indima ebalulekileyo ekukhuleni kweshishini losasazo lobuKristu eUnited States. Kule minyaka idlulileyo, i-CBN iye yandisa ukufikelela kwayo nempembelelo yayo ngakamabonwakude, ngerediyo, nangeendaba zedijithali, yaba yenye yezona mibutho zinkulu yeendaba zobuKristu ehlabathini.
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.
Ngo-1988 waseka i-Christian Coalition, waza wangenela ukhuphiswano lobumongameli base-United States. Iinkolelo zakhe zilandelelwa zibuyele kwi-National Reform Movement naku-Lord’s Day Alliance. Zombini ezo ntlangano zaqalwa ngo-1888, zaza zakhuthaza iinguqu ezahlukeneyo kwezentlalo ezazisekelwe kwimigaqo yobuKristu, kuquka ukuthintelwa kotywala, ilungelo lokuvota kwabafazi, nokugcinwa kweSabatha (iCawa) njengomhla wokuphumla nowokunqula. Intshukumo leyo yaphenjelelwa yi-evangelical Protestantism yaza yafuna ukumisela “isizwe sobuKristu” esikhokelwa yimigaqo yeBhayibhile. URobertson wayemele imigaqo efanayo neyayimelwe yi-National Reform Movement kwaneyi-Lord’s Day Alliance. Ngenxa yeso sizathu, waseka ne-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.
UPat Robertson waseka iYunivesithi iRegent ngowe-1977, ngokuvumelana nemfundiso yamaKatolika awayeyichasa ngenkalipho enkulu uWilliam Miller. UbuKatolika nobuProtestanti obuwexukileyo busebenzisa indlela kaSathana yokutolika iBhayibhile ethi, phakathi kwezinye iziqhamo ezingangcwaliswanga, ivelise inkolelo yokuba kuya kubakho iminyaka eliwaka yoxolo ngaphambi kokuba uYesu abuye ngenene. URobertson ukholelwa ukuba iyunivesithi yakhe iqeqesha amadoda nabafazi ukuba babe ngabo baya kulawula urhulumente kaKristu weminyaka eliwaka ngexesha leMillennium yeBhayibhile. Igama elithi “regent” lithetha umntu osebenza njengommeli okanye isekela lomlawuli okanye lokumkani, okude nelizwe lakhe.
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.
Ngaphambi kwexesha lesiphelo ngo-1989, kuqalwa ubuncinane ngo-1960, amaqabane anamhlanje emibutho eyayityhala umthetho weCawa ngeCawa ngo-1888, angena embalini. Emva kuka-1989, ukubonakaliswa kukaSathana kwagungqisa zonke iziqalelo zontathu zommandla wenkolo kadrako, werhamncwa, nowomprofeti wobuxoki. UYesu usoloko edibanisa isiphelo sento nesiqalo sento, yaye u-1989, “ixesha lesiphelo” kwivesi yamashumi amane kaDaniyeli ishumi elinanye, uqala ixesha lesiprofeto eliphela kumthetho weCawa ngeCawa ozayo kungekudala wevesi yamashumi amane ananye. Xa loo mthetho weCawa ngeCawa ufika, uSathana ubonakala “ezimela” njengoKristu, yaye isenzo sakhe esiphakamileyo senkohliso siqala, sikhatshwa yimimangaliso nokuphiliswa.
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.
Imbali eqala elo xesha lesiprofeto lichaza umsebenzi wombutho wamaProtestanti owexukileyo, okhokelela kumthetho weCawe, owawufuziselwe ngu-1989, isiqalo selo xesha. Ngo-1989, “udonga” “lwesigqubuthelo sentsimbi” lwawa, yaye ekupheleni kwelo xesha “udonga lokwahlula iBandla noRhulumente” luyawa. Isiqalo selo xesha siphawula oomongameli ababini bokuqala kwabasibhozo bokugqibela. Isiqalo siphawula ubupopu boyisa utshaba balo oluyi-atheism kwiSoviet Union, yaye esokugqibela siphawula ubupopu boyisa utshaba balo oluyiProtestanti eUnited States. Isiqalo sichaza owokuqala kwabo mongameli basibhozo (iRepublican), edibanisa izandla nomchasi-Kristu wesiprofeto seBhayibhile, yaye isiphelo siphawula owokugqibela kwabo mongameli basibhozo edibanisa izandla nomchasi-Kristu wesiprofeto seBhayibhile. Lowo mongameli wokuqala uqondwa njengonoxanduva lokuwisa udonga, yaye owokugqibela ngulowo uya kulwakha udonga.
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.
Ngo-1960, kwada kwafika ixesha lesiphelo ngo-1989, kwaqalisa iNational Reform Movement yale mihla. Emva konyulo, kwaqalisa imimangaliso kaSathana. Phambi komthetho weCawa, ukubonakaliswa kokugqibela kwabahlaziyi besizwe kuya kuphakamisa kwakhona intloko yabo yezopolitiko. Ngexesha lomthetho weCawa, ixesha lifikile lokusebenza okumangalisayo kukaSathana. Phambi komthetho weCawa kuya kuthi, ngokuyimfuneko yesiprofeto, kubekho izigwebo ezingayi kususa kuphela inkqubela yelizwe laseUnited States, kodwa ezo zigwebo ziya kuthi, ngokuyimfuneko yesiprofeto, zibe nzima zize zoyikeke kangangokuba kusekwe ingqiqo evumela abo bakwiqela lokugqibela lentshukumo yohlaziyo lwesizwe, amaChristian Nationalists, ukuba bachonge isizathu sezo zigwebo njengabemi abangcolisa oko bakubiza ngokuba yiMini yeNkosi.
We will continue this study in the next article.
Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.
“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.
“Ukuba abantu bethu bayaqhubeka kweso simo sokungakhathali abebekuso, uThixo akanako ukubathululela uMoya waKhe. Abakulungelanga ukusebenzisana naYe. Abavukanga ukuba baqonde imeko, yaye abaqondi ingozi ebasongelayo. Kufanele ngoku bazive, kunangaphambili kunanini na, ukuswela kwabo ukuhlala bephaphile nokuthabatha inyathelo elivumelanayo.”
“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.
“Umsebenzi okhethekileyo wesithunywa sesithathu awukabonwa ngokubaluleka kwawo. UThixo wayefuna ukuba abantu baKhe babe phambili kakhulu kunendawo abakuyo namhlanje. Kodwa ngoku, xa kufike ixesha lokuba bangenele ukusebenza, kusese nokulungiselela ekufuneka bekwenzile. Xa abaHlaziyi beSizwe baqalisa ukunyanzelisa amanyathelo okuthintela inkululeko yonqulo, amadoda ethu akhokelayo bekufanele ukuba ayeqaphele imeko aze asebenze ngokunyanisekileyo ukuze athintele ezo nzame. Akukho ngokommiselo kaThixo ukuba ukukhanya kugcinwe kude kubantu bethu—inene elikhoyo kanye ngoku ababelidinga ngeli xesha. Asingabo bonke abalungiseleli bethu abashumayela isigidimi sesithunywa sesithathu abasiqonda ngokwenene isiqu esenza eso sigidimi. Intshukumo yoHlaziyo lweSizwe ithathelwe ngabanye njengento enokubaluleka okuncinane kangangokuba abacinganga ukuba kuyimfuneko ukuyinika ingqalelo eninzi, bade baza bavakalelwa kukuba ngokwenjenjalo babeza kuba benika ixesha kwimibuzo eyahlukileyo kwisigidimi sesithunywa sesithathu. Wanga iNkosi ingabaxolela abazalwana bethu ngenxa yokusitolika ngaloo ndlela kanye esi sigidimi sale mihla.”
“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.
“Abantu kufuneka bavuswe ngokuphathelele iingozi zeli xesha langoku. Abalindi balele. Sisemva ngeminyaka. Mabazive abalindi abaziintloko isidingo esingxamisekileyo sokuzilumkela, hleze baphulukane namathuba abawanikiweyo okubona iingozi.
“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.
“Ukuba amadoda akhokelayo kwiinkomfa zethu akawamkeli ngoku umyalezo awuthunyelwe nguThixo, aze angene emgceni ukuze kusebenzekwe, amabandla aya kuba nelahleko enkulu. Xa umlindi, akubona ikrele lisiza, evakalisa ixilongo ngesandi esicacileyo, abantu kuwo wonke umgca baya kuphindaphinda isilumkiso, yaye bonke baya kuba nethuba lokuzilungiselela ungquzulwano. Kodwa amaxesha amaninzi inkokeli imi ithandabuza, ingathi ithi: ‘Masingakhawulezi kakhulu. Kusenokwenzeka ukuba kukho impazamo. Simele silumke ukuze singaphakamisi isilumkiso sobuxoki.’ Oko kuthandabuza nokungaqiniseki kwakhe kukhwaza kusithi: “‘Uxolo nokhuseleko.” Musani ukuvuyiswa. Musani ukunkwantyiswa. Lo mba wohlengahlengiso lwezenkolo wenziwe mkhulu kakhulu ngaphezu koko kufunwa yimeko. Olu phithizelo luya kuthomalala lonke.’ Ngaloo ndlela, eneneni uyawukhanyela umyalezo othunyelwe nguThixo, yaye isilumkiso esasilungiselelwe ukuvusa amabandla asiwenzi umsebenzi waso. Ixilongo lomlindi alivakalisi sandi sicacileyo, yaye abantu abalulungeli idabi. Umlindi makalumke hleze, ngenxa yokuthandabuza nokulibazisa kwakhe, imiphefumlo ishiywe itshabalale, kuze igazi labo lifunwe esandleni sakhe.”
“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?
“Sele sineminyaka emininzi silindele ukuba kumiswe umthetho weCawa kwilizwe lethu; yaye ngoku, ekubeni intshukumo kanye le isisemnyango phezu kwethu, siyabuza sithi: Ngaba abantu bethu baya kulwenza uxanduva lwabo kulo mba? Asinako na ukunceda ekuphakamiseni umgangatho nasekubizeni phambili abo banentlonelo ngamalungelo neenzuzo zabo zonqulo? Ixesha lisondela ngokukhawuleza xa abo bakhetha ukuthobela uThixo kunomntu baya kwenziwa ukuba bazive isandla sengcinezelo. Ngaba ke siya kumhlazisa na uThixo ngokuthi sithule ngoxa imithetho yaKhe engcwele inyathelwa phantsi?”
“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.
“Ngeli lizwe lamaProtestanti, ngesimo salo sengqondo, lisenza izivumelwano neRoma, masivuke siqonde imeko, size siyibone imbambano ephambi kwethu ngokwenene kwayo. Mabaliphakamise ngoku ilizwi labo abalindi, banike isigidimi esiyinyaniso yangoku yeli xesha. Masibonise abantu apho sikhoyo kwimbali yesiprofeto, size sifune ukuvusa umoya wobuProtestanti bokwenyaniso, sivuse ihlabathi ukuba liqonde ixabiso lamalungelo enkululeko yonqulo ekade ayonwatyelwa ixesha elide.
“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.
“UThixo usibizela ukuba sivuke, kuba isiphelo sikufuphi. Iyure nganye edlulayo yeyomsebenzi kwiinkundla zasezulwini wokulungiselela abantu abasehlabathini ukuba badlale indima kwimiboniso emikhulu eza kuvuleka kuthi kungekudala. La maxesha adlulayo, abonakala ngathi anexabiso elincinane kangaka kuthi, anobunzima bezinto ezichaphazela ngonaphakade. Abumba ikamva lemiphefumlo ukuba ibe bubomi obungunaphakade okanye ukufa okungunaphakade. Amazwi esiwathethayo namhlanje ezindlebeni zabantu, imisebenzi esiyenzayo, umoya womyalezo esiwuphetheyo, ziya kuba livumba lobomi elisa ebomini okanye lokufa elisa ekufeni.
“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.
“Bazalwana bam, niyaqonda na ukuba usindiso lwenu, kwakunye nekamva leminye imiphefumlo, luxhomekeke kulungiselelo enilwenzayo ngoku ngenxa yesilingo esiphambi kwethu? Ninabo na obo bushushu benzondelelo, olo buhlonipho lobuthixo nokuzinikela, obuya kunenza nikwazi ukuma xa inkcaso iza kuziswa nxamnye nani? Ukuba uThixo wakha wathetha ngam, ixesha liya kufika xa niya kuziswa phambi kwamabhunga, yaye yonke indawo yenyaniso eniyibambileyo iya kugxekwa ngokuqatha. Ixesha abaninzi ngoku abalivumela ukuba lichithakale lingento kufuneka linikelwe kumsebenzi uThixo asinike wona wokulungiselela ingxaki esondelayo.” Testimonies, volume 5, 714–716.