We ended the last article with the following paragraph:
Saphetha isihloko sokugcina ngendima elandelayo:
“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 izimangaliso abonakaliswa ngokusebenzisana nemimoya ayosebenzisa ithonya lawo ngokumelene nalabo abakhetha ukulalela uNkulunkulu kunabantu. Ukuxhumana okuvela emimoyeni kuyomemezela ukuthi uNkulunkulu ubathumile ukuze baqinisekise labo abenqaba iSonto ngephutha labo, beqinisekisa ukuthi imithetho yezwe kufanele ilalelwe njengomthetho kaNkulunkulu. Bayokhala ngobubi obukhulu obusemhlabeni, bese besekela ubufakazi babafundisi benkolo bokuthi isimo esiwohlokile sokuziphatha sibangelwa ukungcweliswa kweSonto. Kuyoba kukhulu ukucasuka okuyovuswa ngokumelene nabo bonke abenqaba ukwamukela ubufakazi 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.
“Ubufakazi babafundisi benkolo bokuthi ukuwohloka kwesimo sokuziphatha kubangelwa ukungcweliswa kweSonto,” buyisibonakaliso somlando oholela ekuphoqelelweni kokukhulekelwa kwelanga e-United States. UPat Robertson, umshumayeli waseMelika wethelevishini nomsunguli weChristian Broadcasting Network (CBN) kanye neChristian Coalition, wangenela ukhetho lukaMongameli wase-United States emijahweni yokuqala yeRepublican ngo-1988. Umkhankaso kaRobertson wagxila ekuhlanganiseni abavoti abangamaKristu abalandela umgogodla wokulondoloza kanye nasekukhuthazeni izindaba zenhlalo nezokuziphatha ezazihambisana nezinkolelo zakhe zobuVangeli. Ngesikhathi sokuphela ngo-1989, emlandweni womongameli wokuqala kwabangu-8 bokugcina, umholi nomsunguli weChristian Coalition wangenela isikhundla sobumongameli. Umlando wobumongameli bukaReagan uyisifanekiso somlando womongameli wokugcina weRepublican.
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.
Izahlulelo zikaNkulunkulu sezizokhiqiza isimo esigcwalisa indima yangaphambili evela ku-The Great Controversy, futhi esihambisana nomsebenzi we-Christian Coalition. I-Christian Coalition yavela ukuze ibhekane nezinkinga zokuziphatha nezomphakathi uDade White azibonisa ukuthi azinakuxazululwa yilabo abaphethe izintambo zombuso. I-Christian Coalition, emlandweni kaReagan, imelela inhlangano efanayo esikhathini esiseduze kakhulu esizayo. Ngokwesiprofetho, i-Christian Coalition yafanekiswa yi-National Reform Movement ngesikhathi senhlekelele yomthetho weSonto exhunywe nama-Blair Bills ngeminyaka yawo-1880 nawo-1890. I-National Reform Movement yasungulwa ngo-1888, futhi uDade White wabhekana ngokuqondile naleyo nhlangano emibhalweni 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?
“Kulindele abantu bakaNkulunkulu inhlekelele enkulu. Kulindele umhlaba inhlekelele. Umzabalazo omkhulu kunayo yonke wezikhathi zonke ususeduze phambi kwethu. Izehlakalo esesimemezele iminyaka engaphezu kwamashumi amane, ngegunya lezwi lesiprofetho, ukuthi sezizokwenzeka, manje seziyenzeka phambi kwamehlo ethu. Kakade udaba lwesichibiyelo soMthethosisekelo esinqanda inkululeko kanembeza seluphakanyiswe kubameli besizwe. Udaba lokuphoqelela ukugcinwa kweSonto selube ngolunentshisekelo nokubaluleka ezweni lonke. Sazi kahle ukuthi lo mkhankaso uyophela ngani. Kodwa ingabe sikulungele lokho okuzolandela? Ingabe siwufeze ngokwethembeka umsebenzi uNkulunkulu asiphathise wona wokuxwayisa 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.
“Baningi, ngisho naphakathi kwalabo ababambe iqhaza kulo mnyakazo wokuphoqelelwa kweSonto, abawuboni umphumela oyakulandela lesi senzo. Ababoni ukuthi bashaya ngqo inkululeko yenkolo. Baningi abangakaze baqonde izimangalo zeSabatha leBhayibheli nesisekelo samanga esimi kuso isikhungo seSonto. Noma yimuphi umnyakazo ovuna umthetho wenkolo empeleni uyisenzo sokuvumela upapa, lona osele izinkathi eziningi ulwa ngokuphikelela nenkululeko kanembeza. Ukugcinwa kweSonto kukweleta ukuba khona kwako njengesikhungo esibizwa ngokuthi esobuKristu “emfihlakalweni yobubi;” futhi ukuphoqelelwa kwako kuyakuba ukuvuma, empeleni, izimiso eziyisisekelo impela zeRoma. Lapho isizwe sakithi siyakulahla kanjalo izimiso zombuso waso size simise umthetho weSonto, ubuProthestani buyakuthi ngalesi senzo bubambisane nobupapa; lokho akuyikuba yinto enye ngaphandle kokunika ukuphila ubushiqela obuselokhu isikhathi eside bulindele ngentshiseko ithuba labo lokuphinde buvuke bube ngumbuso wobudlova 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.
“Inhlangano Yezinguquko Zesizwe, isebenzisa amandla omthetho wezenkolo, iyakuthi, lapho isikhule ngokugcwele, ibonakalise ukungabekezeleli okufanayo nokucindezela okufanayo obekubusa ezikhathini ezedlule. Imikhandlu yabantu ngaleso sikhathi yazithathela amalungelo angokaNkulunkulu, ichoboza ngaphansi kwamandla ayo obudlova inkululeko kanembeza; kwase kulandela ukuboshwa, ukudingiswa, nokufa kulabo ababephikisa izinqumo zayo. Uma ubuPhapha noma izimiso zabo sebuphinde bunikezwe amandla ngomthetho, imililo yokushushisa iyophinde ivuswe imelane nalabo abangayikunikela nganonembeza neqiniso ngokuhlonipha amaphutha adumile. Lobu bubi sebuseduze kakhulu nokuba bube ngokoqobo.”
“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?
“Lapho uNkulunkulu esinike ukukhanya okukhombisa izingozi eziphambi kwethu, singema kanjani simsulwa emehlweni Akhe uma singakunaki ukusebenzisa yonke imizamo esemagunyeni ethu ukuze sikubeke phambi kwabantu? Singaneliseka yini ukubashiya bebhekana nalolu daba olukhulu kangaka bengaxwayiswanga?
“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.’
“Kukhona ithemba eliphambi kwethu lomzabalazo oqhubekayo, ngaphansi kwengozi yokuboshwa, yokulahlekelwa yimpahla, ngisho neyokulahlekelwa ukuphila uqobo, ukuze kuvikelwe umthetho kaNkulunkulu, owenziwa ize yimithetho yabantu. Kulesi simo inqubomgomo yezwe iyokhuthaza ukuvumelana kwangaphandle nemithetho yezwe, ngenxa yokuthula nokuzwana. Futhi bakhona abanye abayokhuthaza ngisho nendlela enjalo besebenzisa umBhalo: ‘Makuthobe zonke izinhliziyo emandleni aphakeme…. Ngokuba amandla akhona amisiwe nguNkulunkulu.’”
“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 indlela yezinceku zikaNkulunkulu ezikhathini ezedlule ibe yini na? Lapho abafundi beshumayela uKristu naye ebethelwe, emva kokuvuka kwakhe, abaphathi babayala ukuba bangabe besakhuluma noma ukufundisa ngegama likaJesu. ‘Kepha uPetru noJohane baphendula bathi kubo: Ukuba kulungile yini emehlweni kaNkulunkulu ukulalela nina kunoNkulunkulu, yahlulelani nina. Ngokuba thina asinakuyeka ukukhuluma ngezinto esizibonileyo nesizizwile.’ Baqhubeka nokushumayela izindaba ezinhle zensindiso ngoKristu, futhi amandla kaNkulunkulu afakaza kulo myalezo.” Testimonies, umqulu 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?”
Izahlulelo zikaNkulunkulu sezizokhiqiza isimo emkhakheni wezenhlalo, wezomnotho nowenkolo ngaphakathi kwe-United States, esiveza umqondo wokuba abaholi benkolo baqale ukubiza ukuvuselelwa kokuziphatha komphakathi, njengoba kwafaniswa ngeminyaka yawo-1880 nowawo-1890, bese futhi emlandweni kamongameli owaphawula isikhathi sokuphela ngo-1989. “Inhlekelele enkulu ilindele abantu bakaNkulunkulu. Inhlekelele ilindele umhlaba.” USister White ubuza imibuzo emibili, “Lapho uNkulunkulu esinike ukukhanya okusibonisa izingozi eziphambi kwethu, singama kanjani sibe msulwa phambi Kwakhe uma singakunaki ukwenza yonke imizamo esemagunyeni ethu yokukuletha phambi kwabantu na? Singaneliseka yini ukubashiya babhekane nalolu daba olunesisindo esikhulu bengaxwayisiwe na?”
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.
Yikuphi ukukhanya obekukhona okukhombisa izingozi eziphambi kwethu, futhi uma bekungekho ukukhanya, uNkulunkulu onothando ubengababeka kanjani abantu Bakhe icala ngokungethuli umlayezo wesixwayiso, uma babengakaze bawuzwe lowo mlayezo wesixwayiso? Mfundi Othandekayo, uzobekwa icala ngokukhanya okumelwe yilezi zihloko.
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.
Izincazelo eziqondile zezimpawu zombuso wodrako weDemocrat, zombuso womprofethi wamanga weRepublican, zombuso wobupapa, ubuSulumane, kanye nebandla lama-Adventist laseLawodikeya, kanye no-Israyeli ongokoqobo kulezi zihloko, ziyothathwa njengenkulumo yenzondo yilabo ababusa, kodwa ziyisigijimi esivela eZwini likaNkulunkulu esiqiniswa yindlela yokuhumusha ethi umugqa phezu komugqa, futhi leyo migqa iyakhala ngokuthi izahlulelo zikaNkulunkulu sezizokwanda futhi zikhuphuke ngobuningi bokwenzeka 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.
Ngokwesiprofetho, iNhlangano yobuKristu eyahlangana emlandweni ngaphambi nje kwesikhathi sokuphela ngo-1989, inomsebenzi osebenza ngokubaluleke kakhulu kunokumane ifaniswe nama-1880 nama-1890. Endimeni esisanda kuyicaphuna kuSister White, uveza ukusebenzelana nemimoya njengengenye yezindlela ezimbili uSathane athumba ngazo umhlaba, bese echitha amagama ambalwa ekhuluma ngezimangaliso azowenza.
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.
Ngemva kokhetho lwango-1988, okungukuthi emva kokufika kwe-Christian Coalition, kwaba nokubonakaliswa okukhulu kakhulu kwezimangaliso zikaSathane embusweni kadrako, embusweni wesilo, nasebusweni bomprofethi wamanga. Kubalulekile ukuhlela lezi zenzakalo ngendlela efanele, ngoba ziyisifanekiselo sokufika kukaSathane ezenza uKristu emva komthetho weSonto ozayo maduze e-United 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.
Emkhakheni yobuKatolika, ngeminyaka yawo-1990 umhlaba wabuka njengoba izibonakaliso zokubonakala kwalowo okuthiwa yiNcasakazi uMariya zenzeka, zihambisana nezimangaliso zezithombe zabangcwele ezopha igazi, izimangaliso zokubonakala esibhakabhakeni, ukuwa kwamacembe ezimbali kuvela emazulwini angenamafu, nezinye izimangaliso zikaSathane eziyize. Uhambo olungcwele lwezinkulungwane zabantu emhlabeni wonke lwenziwa izixuku ngalezo zikhathi, luhudulelwa ekudukisweni okwafezwa yilezi zehlakalo. Kwabhalwa izincwadi ngazo, izintatheli zaphenya, omagazini abanjengo-Time no-Newsweek bakuveza lokhu emakhasini abo okuqala.
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.
Embusweni kadrako, izithombe zamaHindu zaseNdiya zabonakalisa izimangaliso zikaSathane ngokuthi lezo zithombe ziphuze ngezipuni noma ngezingilazi iminikelo yeziphuzo eyayibekwa emilonyeni yezithombe. Lesi senzakalo, esaqala emzaneni omncane eNdiya, sasakazekela, njengamaxoxo aseGibhithe, ezweni lonke. Izindaba zethelevishini ze-BBC zenza ukuphawula ngalesi senzakalo, futhi njengokungathi kungumcabango wamuva, intatheli ye-BBC kuthelevishini yaphakamisa umbuzo, “Ngiyazibuza ukuthi bekuyokwenzekani uma besingaya eMnyuziyamu waseLondon kusasa futhi sinikele esinye sezithombe zamaHindu ingilazi yobisi?” Izindaba zakusihlwa zosuku olulandelayo zabonisa yona leyo ntatheli eMnyuziyamu waseLondon, futhi ngenkathi amakhamera eqopha, yanikela leso sithombe esikhulu samaHindu ingilazi yobisi. Lapho ingilazi ithinta izindebe zesithombe, ubisi lwamuncwa ngokushesha esithombeni.
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 ekukhanyiseni kwemimoya okuseziprofethweni zamaNdiya aseMelika, inyathi emhlophe eyayaziwa ngokuthi “Miracle” yazalwa ngo-Agasti 20, 1994, epulazini likaDave noValerie Heider eduze kwaseJanesville, eWisconsin. UMiracle wazalwa enoboya obumhlophe, futhi ukuzalwa kwakhe kwabhekwa ngabanye njengokugcwaliseka kwesiprofetho samaMelika Omdabu. Emasikweni ahlukahlukene amaMelika Omdabu, ukuzalwa kwenyathi emhlophe kubhekwa njengesenzakalo esingcwele nesibalulekile, esifanekisela ubunye, ukuthula, nokuvuselelwa ngokomoya. UMiracle wadonsa ukunakwa okubanzi futhi waba uphawu lwethemba nokubaluleka ngokomoya kubantu abaningi. Isiprofetho senyathi emhlophe silandelwa emuva, futhi sihlotshaniswa ngokuqondile nento engcwele kunazo zonke enkolweni yokukhanyiselwa kwemimoya yamaMelika Omdabu, ngoba kusemlandweni wokuqala wenyathi emhlophe lapho “piece pipe” yethulwa khona kulelo siko.
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.
Ngo-1994, embusweni womprofethi wamanga wobuProthestani obuhlubukayo, ukunyakaza koKuhleka OkuNgcwele, okwaziwa futhi ngokuthi yiToronto Blessing, kwaqala ngoJanuwari 1994 eToronto Airport Vineyard Church (manje eseyaziwa ngokuthi iCatch The Fire Toronto) eToronto, e-Ontario, eCanada. Kwakungesikhathi sochungechunge lwemihlangano yemvuselelo eyayiholwa ngabefundisi uJohn noCarol Arnott lapho isenzakalo sokuhleka okungalawuleki, kanye nokunye ukubonakaliswa njengokuthuthumela, ukukhala, nokuwa phansi, noma ukulingisa izilwane nemisindo yezilwane (okuvame ukubizwa ngokuthi “ukubulawa ngoMoya” noma “ukudakwa eNkosini”), saqala ukwenzeka phakathi kwebandla.
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 izibonakaliso kwabhekiswa kukho ngabahlanganyeli njengokubangelwa ubukhona nomsebenzi kaMoya oNgcwele, okwabangela ukuba kusetshenziswe igama elithi “Ukuhleka Okungcwele” ukuchaza lesi simo. Imihlangano yemvuselelo eToronto Airport Vineyard Church yadonsa ukunakwa nezivakashi ezivela emhlabeni wonke, okwabangela ukusabalala kwalolu hlelo kwamanye amabandla nasemiphakathini. Abantu babevela emhlabeni wonke ukuzozizwela lokhu kuhleka, futhi lapho sebebuyela emabandleni abo asekhaya, lawo mabandla ayevame ukuqala ukubonakalisa zona lezo zibonakaliso zamademoni.
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 wasungula i-Christian Broadcasting Network (CBN) ngo-1960. I-CBN yayingelinye lamanethiwekhi okuqala kamabonakude ayenikelwe ezinhlelweni zobuKristu, futhi yadlala indima ebalulekile ekukhuleni komkhakha wokusakaza wobuKristu e-United States. Ngokuhamba kweminyaka, i-CBN yandise ukufinyelela nomthelela wayo ngakamabonakude, ngomsakazo, nangemithombo yezindaba yedijithali, yaba ngenye yezinhlangano ezinkulu kunazo zonke zemithombo yezindaba zobuKristu emhlabeni.
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, wasungula i-Christian Coalition, wabe esegijimela isikhundla sobuMongameli base-United States. Izinkolelo zakhe zilandelelwa emuva ku-National Reform Movement naku-Lord’s Day Alliance. Zombili lezo zinhlangano zaqala ngo-1888, futhi zakhuthaza izinguquko ezihlukahlukene emphakathini ezazisekelwe ezimisweni zobuKristu, kuhlanganise nokuvinjelwa kotshwala, ilungelo labesifazane lokuvota, kanye nokugcinwa kweSabatha (iSonto) njengosuku lokuphumula nolokukhonza. Lo mkhankaso wathonywa ubuProthestani bevangeli futhi wafuna ukumisa “isizwe sobuKristu” esiholwa yizimiso zeBhayibheli. URobertson wayemele izimiso ezifanayo neze-National Reform Movement kanye neze-Lord’s Day Alliance. Ngenxa yaleso sizathu, wasungula futhi i-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 wasungula iRegent University ngo-1977, evumelana nemfundiso yamaKatolika uWilliam Miller ayiphikisa ngesibindi esikhulu. UbuKatolika nobuProthestani obuhlubukile basebenzisa indlela kaSathane yokuchaza iBhayibheli okuthi, phakathi kwezinye izithelo ezingangcweliswanga, ikhiqize inkolelo yokuthi kuyoba khona iminyaka eyinkulungwane yokuthula ngaphambi kokuba uJesu empeleni abuye. URobertson ukholelwa ukuthi inyuvesi yakhe iqeqesha amadoda nabesifazane ukuba babe yilabo abayophatha umbuso kaKristu weminyaka eyinkulungwane phakathi neMillennium yeBhayibheli. Igama elithi “regent” lisho umuntu osebenza njengommeleli noma njengosekela wombusi noma inkosi, ongaphandle kwezwe.
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 kwesikhathi sokuphela ngo-1989, kuqala okungenani ngo-1960, izifaniso zesimanje zalezo zinhlangano ezazicindezela ukuba kube nomthetho weSonto ngo-1888, zavela emlandweni. Emva kuka-1989, ukubonakaliswa kukaSathane kwazamazamisa zonke izingxenye ezintathu zombuso wenkolo kadrako, wesilo, nomprofethi wamanga. UJesu uhlala ehlanganisa ukuphela kwento nokuqala kwento, futhi u-1989, “isikhathi sokuphela” evesini lamashumi amane likaDaniyeli ishumi nanye, uqala inkathi yesiprofetho ephela ngomthetho weSonto osuzofika wevesi lamashumi amane nanye. Lapho lowo mthetho weSonto usufika, uSathane uvela “ezibeka” njengoKristu, futhi kuqala isenzo sakhe sokukhohlisa esiyisicoco, sihambisana nezimangaliso 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.
Umlando oqala leso sikhathi sesiprofetho ukhomba umsebenzi wenhlangano yobuProthestani ehlubukile, oholela emthethweni weSonto, owawufanekiselwe ngu-1989, okuyisiqalo saleso sikhathi. Ngo-1989, “udonga” “lwesihenqo sensimbi” lwawa, futhi ekupheleni kwalesi sikhathi “udonga lokwahlukanisa iBandla noMbuso” luyawa. Isiqalo saleso sikhathi siphawula omongameli ababili bokuqala kwabanguMongameli abayisishiyagalombili bokugcina. Isiqalo siphawula upapa enqoba isitha sakhe sobungakholelwa kuNkulunkulu eSoviet Union, kanti esokugcina siphawula upapa enqoba isitha sakhe sobuProthestani e-United States. Isiqalo sikhomba owokuqala kulabo mongameli abayisishiyagalombili (oweqembu lamaRepublican), ehlanganisa izandla nomphikukristu wesiprofetho seBhayibheli, kanti isiphetho siphawula owokugcina kulabo mongameli abayisishiyagalombili ehlanganisa izandla nomphikukristu wesiprofetho seBhayibheli. Lowo mongameli wokuqala uqondwa njengonesibopho sokuwisa udonga, kanti owokugcina nguyena oyokwakha 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, kuqhubeke kwaze kwaba yisikhathi sokuphela ngo-1989, kwaqala iNational Reform Movement yesimanje. Ngemva kokhetho, kwaqala izimangaliso zikaSathane. Ngaphambi komthetho weSonto, ukubonakaliswa kokugcina kwabaguquli besizwe kuyophinde kuphakamise ikhanda lalo lezombusazwe. Ngesikhathi somthetho weSonto, isikhathi sesifikile sokusebenza okumangalisayo kukaSathane. Ngaphambi komthetho weSonto kuyoba khona, ngenxa yesidingo sesiprofetho, izahlulelo ezingeke zisuse kuphela ukuchuma kwesizwe sase-United States, kodwa lezo zahlulelo, ngenxa yesidingo sesiprofetho, ziyodinga ukuba zibe zimbi kakhulu futhi zesabeke kangangokuba kubekwe umqondo ovumela labo abasekugcineni kwe-national reform movement, ama-Christian Nationalists, ukuba bakhombe isizathu salezo zahlulelo njengokungabantu abayizakhamuzi abangcolisa lokho abakubiza ngoSuku lweNkosi.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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.
“Uma abantu bethu beqhubeka kulesi simo sokunganaki abebekuso, uNkulunkulu angeke athululele phezu kwabo uMoya waKhe. Abakulungelanga ukubambisana naYe. Abakavuki ukuze baqaphele isimo esikhona futhi abaqondi ingozi esongelayo. Kumelwe manje bazizwe, kunanini ngaphambili, isidingo sabo sokuqapha nangesenzo esihlangene.”
“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 okhethekile wengelosi yesithathu awuboniswanga ngobukhulu bawo. UNkulunkulu wayehlose ukuba abantu baKhe babe kude phambili kunesikhundla abakuso namuhla. Kodwa manje, lapho isikhathi sesifikile sokuba bangene esenzweni, kusenezilungiselelo okufanele bazenze. Lapho abaVuseleli Bakazwelonke beqala ukugcizelela izinyathelo zokunciphisa inkululeko yenkolo, amadoda ethu aholayo kwakufanele ukuba ayewuqaphela umumo wezinto futhi asebenze ngokukhuthala okukhulu ukuvimba le mizamo. Akuhambisani nohlelo lukaNkulunkulu ukuthi ukukhanya kugcinwe kude nabantu bethu—iqiniso elikhona manje impela ababelidinga ngalesi sikhathi. Akubona bonke abefundisi bethu abashumayela umlayezo wengelosi yesithathu abaqonda ngempela ukuthi yini eyakha lowo myalezo. Inhlangano yoGuquko Lwesizwe ibhekwe ngabanye njengento engenakubaluleka kangako, kangangokuthi abacabangi ukuthi kudingekile ukuba bayinake kakhulu, baze bazizwe nokuthi ngokwenza kanjalo bayobe benikela isikhathi ezindabeni ezehlukile emlayezweni wengelosi yesithathu. Sengathi iNkosi ingabaxolela abafowethu ngokuhumusha kanjalo wona kanye umlayezo waleli sikhathi.
“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 badinga ukuvuselelwa mayelana nezingozi zesikhathi samanje. Abalindi balele. Sisalele emuva ngeminyaka. Abalindi abakhulu mabezwe isidingo esiphuthumayo sokuziqaphela, funa baphuthelwe amathuba abawaphiwe okubona izingozi.”
“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.
“Uma amadoda aholayo ezingqungqutheleni zethu engawamukeli manje umyalezo awathunyelwe nguNkulunkulu, futhi angahlangani nawo ekwenzeni, amabandla ayolahlekelwa kakhulu. Lapho umlindi, ebona inkemba isiza, ekhala icilongo ngezwi elicacileyo, abantu kulo lonke ulayini bayonanelisa isixwayiso, futhi bonke bayokuba nethuba lokuzilungiselela impi. Kodwa kaningi umholi ume ngokungabaza, kubonakale sengathi uthi: ‘Masingasheshi kakhulu. Kungase kube nephutha. Kumelwe siqaphele singavusi ixwayiso elingamanga.’ Lokho kanye kungabaza nokungaqiniseki ngakuye kumemeza kuthi: ‘Ukuthula nokulondeka.’ Ningajabuli kakhulu. Ningethuki. Kuningi kakhulu okwenziwa ngalolu daba lwesichibiyelo senkolo kunalokho okufunwa yisimo. Lokhu kuvuselelwa konke kuzophela nya.” Ngaleyo ndlela uphika empeleni umyalezo ovela kuNkulunkulu, futhi isixwayiso esasihloselwe ukuvusa amabandla siyehluleka ukwenza umsebenzi waso. Icilongo lomlindi alikhiphi izwi elicacileyo, futhi abantu abalungiseleli impi. Umlindi makaqaphele, funa ngenxa yokungabaza kwakhe nokulibala kwakhe, imiphefumulo ishiywe ukuba ibhubhe, negazi 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?
“Sekuyiminyaka eminingi sibheke ukuba kumiswe umthetho weSonto ezweni lakithi; futhi, manje njengoba lo mkhankaso usuphezu kwethu impela, siyabuza: Ingabe abantu bakithi bazokwenza umsebenzi wabo kulolu daba na? Asinakusiza yini ekuphakamiseni izinga nasekubizeleni phambili labo abananhlonipho ngamalungelo abo enkolo namalungelo abo avumelekileyo? Isikhathi sisondela ngokushesha lapho labo abakhetha ukulalela uNkulunkulu kunabantu beyokwenziwa bazizwe isandla sokucindezela. Pho-ke siyakumdumaza yini uNkulunkulu ngokuthula kwethu kuyilapho imiyalo Yakhe engcwele inyathelwa ngezinyawo?”
“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.
“Ngesikhathi izwe lamaProthestani, ngesimo salo sengqondo, lenza ukuvumela eRoma, masingavuki ukuze siqonde isimo sezinto futhi sibheke impi ephambi kwethu ngokuma kwayo okuyikho. Abalindi mabaphakamise manje izwi labo banikeze umlayezo oyiliqiniso lamanje lalesi sikhathi. Masi bonise abantu ukuthi sikuphi emlandweni wesiprofetho, futhi sifune ukuvusa umoya wobuProthestani beqiniso, sivuse izwe ukuba liqaphele ukubaluleka kwamalungelo enkululeko yenkolo asejabuliselwe isikhathi eside kangaka.”
“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.
“UNkulunkulu usibizela ukuba sivuke, ngokuba ukuphela sekusondele. Ihora ngalinye elidlulayo lingelomsebenzi ezinkantolo zasezulwini ukuze kulungiselwe abantu emhlabeni ukuba badlale indima ezigcawini ezinkulu ezizovuleka ngokushesha phezu kwethu. Le mizuzu edlulayo, ebonakala kithi inenani elincane kangaka, isindiswe yizintshisekelo zaphakade. Ibumba isiphetho semiphefumulo ekuphileni okuphakade noma ekufeni okuphakade. Amazwi esiwa khuluma namuhla ezindlebeni zabantu, imisebenzi esiyenzayo, umoya wombiko esiwuthweleyo, kuyoba iphunga lokuphila elisa ekuphileni noma 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.
“Bazalwane bami, niyaqonda yini ukuthi ukusindiswa kwenu uqobo, kanye nesiphetho seminye imiphefumulo, kuncike ekuzilungiseleleni enikwenzayo manje ngenxa yokuvivinywa okuphambi kwethu? Ninakho yini lokho kushiseka okukhulu, lokho kukholwa nokuzinikela, okuzonenelisa ukuba nime lapho ukuphikiswa kuyolethwa kunimelene nani? Uma uNkulunkulu ake wakhuluma ngami, isikhathi siyofika lapho niyolethwa phambi kwamakhosi omkhandlu, futhi yonke indawo yeqiniso eniyibambayo iyogxekwa kanzima. Isikhathi abaningi manje abasivumela ukuba sichitheke kufanele sinikelwe emsebenzini uNkulunkulu asinike wona wokuzilungiselela inhlekelele esondelayo.” Testimonies, umqulu 5, 714–716.