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# The Book of Daniel - Number One-Hundred and Forty-Seven

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Anọ na Asaa

The Role of Religious Movements in Shaping American Politics: From Pat Robertson to the Christian Coalition

Ọrụ Mmegharị Okpukpe n’Ihazi Ndọrọ Ndọrọ Ọchịchị America: Site n’aka Pat Robertson ruo na Christian Coalition

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Anyị kwụsịrị edemede gara aga na paragraf a na-esonụ:

> “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.

> “Ike ịrụ ọrụ ebube nke a ga-egosipụta site n’ime mmụọ ga-etinye mmetụta ya imegide ndị họrọ irubere Chineke isi kama mmadụ. Nkwurịta okwu sitere n’aka mmụọ ndị ahụ ga-ekwupụta na Chineke zitere ha ka ha mee ka ndị na-ajụ Ụbọchị Sọnde kwenye njehie ha, na-ekwusi ike na a ga-erubere iwu nke ala isi dịka iwu Chineke. Ha ga-akwa ákwá n’ihi nnukwu ajọ omume dị n’ụwa, ma kwado akaebe nke ndị ozizi okpukpe na ọnọdụ rụrụ arụ nke omume ọma kpatara site n’imerụ nsọ nke Sọnde. Oké iwe ga-akpalite imegide ndị niile jụrụ ịnakwere akaebe ha.” 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.

“Ihe àmà nke ndị nkụzi okpukpe na steeti omume rụrụ arụ sitere n’ịmerụ ịdị-nsọ nke Sunday,” bụ ihe-ịrịba-ama n’akụkọ ihe mere eme nke na-eduga n’itinye n’ọrụ ife anyanwụ na United States. Pat Robertson, onye nkwusa-ozioma site na telivishọn nke America na onye nchoputa Christian Broadcasting Network (CBN) na Christian Coalition, gbara ọsọ maka Ọchịchị Onye Isi Ala nke United States n’asọmpi mbu nke Republican n’afọ 1988. Mgbasa-ozi ndọrọ ndọrọ ọchịchị Robertson lekwasịrị anya n’ịchịkọta ndị ntuli-aka Kraịst na-echekwa ọdịnala nakwa n’ịkwado okwu mmekọrịta mmadụ na ibe ya na omume ọma ndị kwekọrọ n’okwukwe evangelical ya. N’oge ọgwụgwụ na 1989, n’akụkọ ihe mere eme nke onye mbụ n’ime ndị isi ala asatọ ikpeazụ, onye ndu na onye nchoputa Christian Coalition gbara ọsọ maka onye isi ala. Akụkọ ọchịchị onye isi ala Reagan na-anọchi anya akụkọ nke onye isi ala Republican ikpeazụ.

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.

Ikpé nke Chineke na-achọ ịmepụta ọnọdụ ahụ nke na-emezu amaokwu gara aga sitere n’akwụkwọ The Great Controversy, nke kwekọrọkwa n’ọrụ Christian Coalition. Christian Coalition bilitere iji dozie nsogbu omume na nke ọha mmadụ ndị Nwanyị White kọwara dịka ndị na-adịghị edozi edozi site n’aka ndị ji eriri ọchịchị n’aka. Christian Coalition, n’akụkọ ihe mere eme nke Reagan, na-anọchi anya mmegharị yiri nke ahụ n’ọdịnihu dị ezigbo nso. N’amụma, Christian Coalition ka e ji National Reform Movement mee ihe nnọchianya n’oge nsogbu iwu ụbọchị Sọnde nke jikọtara ya na Blair Bills n’afọ iri nke 1880 na 1890. E hiwere National Reform Movement na 1888, Nwanyị White kpọkwara mmegharị ahụ aha kpọmkwem n’akwụkwọ ya.

> “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?

> “Nnukwu nsogbu na-eche ndị nke Chineke ihu. Nsogbu na-eche ụwa ihu. Mgba ahụ kachasị nnukwu n’ihe gbasara oge niile dị nso n’ihu anyị. Ihe omume ndị anyị, n’ime ihe karịrị afọ iri anọ, site n’ike nke okwu amụma kwupụtara na ha na-abịa, na-eme ugbu a n’ihu anya anyị. Ugbua, a gbara ndị omeiwu nke mba ahụ ume banyere ajụjụ imezi Iwu Ukpuru Ala nke ga-egbochi nnwere onwe nke akọ na uche. Ajụjụ banyere ime ka idebe Sọnde bụrụ iwu aghọwo ihe mba niile na-elebara anya na ihe dị mkpa. Anyị maara nke ọma ihe ga-abụ nsonaazụ nke mmegharị a. Ma anyị adịla njikere maka ihe a ga-ekpebi? Anyị emezuola n’ezi ntụkwasị obi ọrụ ahụ Chineke nyefere anyị, nke bụ ịdọ ndị mmadụ aka ná ntị banyere ihe ize ndụ dị n’ihu ha?”

> “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.

> “E nwere ọtụtụ mmadụ, ọbụna n’etiti ndị na-etinye aka n’ọrụ a maka ime ka e debe Sọnde n’iwu, ndị kpuchiri ìsì banyere ihe ga-esi n’omume a pụta. Ha anaghị ahụ na ha na-akụ kpọmkwem megide nnwere onwe nke okpukpe. E nwekwara ọtụtụ ndị na-amaghịkwa mgbe ọ bụla ihe Bible na-ekwu banyere ụbọchị izu ike nke Bible na ntọala ụgha nke e ji wulite iwu Sọnde. Mmegharị ọ bụla na-akwado iwu okpukpe bụ n’eziokwu omume nke inye papasi ohere, bụ́ nke ruo ọtụtụ ọgbọ alụsoola nnwere onwe nke akọ na uche ọgụ n’enweghị ịkwụsị. Idebe Sọnde ji ndụ ya dị ka ụlọọrụ a na-akpọ nke Ndị Kraịst n’aka “ihe omimi nke ajọ omume;” ma ime ka e debe ya n’iwu ga-abụ n’ezie ịnakwere ụkpụrụ ndị ahụ bụ nkume isi nkuku nke Romanism. Mgbe mba anyị ga-ajụ otu a ụkpụrụ ọchịchị ya ruo n’ókè nke iweta iwu Sọnde, Protestantism ga-esoro popery jikọta aka n’omume a; ọ gaghị abụ ihe ọzọ ma ọ bụghị inye ndụ nye ọchịchị aka ike ahụ nke ogologo oge na-ele anya n’ọchịchọ ike maka ohere ya ka o wee gbapụtakwa ọzọ banye n’ọrụ ọchịchị aka ike na-arụsi ọrụ ike.”

> “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.

> “Ngagharị Mgbanwe Mba, n’ịrụ ọrụ site n’ike nke iwu okpukpe, ga, mgbe o tozuru etozu n’uju, gosipụta otu enweghị ndidi na mmegbu ahụ nke jupụtara n’oge ndị gara aga. N’oge ahụ, kansụl mmadụ were ikike ndị bụ nke Chi, na-eji ọchịchị aka ike ha zọpịa nnwere onwe nke akọ na uche; mkpọrọ, nchụpụ, na ọnwụ wee soro ndị jụrụ iwu ha. Ọ bụrụ na e mee ka popu ma ọ bụ ụkpụrụ ya bụrụ ike site n’iwu ọzọ, a ga-amụgharịkwa ọkụ nke mkpagbu megide ndị na-agaghị achụ àjà akọ na uche na eziokwu n’ịkwanyere njehie ndị mmadụ ùgwù. Ihe ọjọọ a dị nnọọ nso imezu.”

> “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?

> “Mgbe Chineke enyela anyị ìhè na-egosi ihe ize ndụ ndị dị n’ihu anyị, olee otú anyị ga-esi guzo dị ọcha n’anya Ya ma ọ bụrụ na anyị eleghara ịgbalịsi ike n’ụzọ ọ bụla dị n’ike anyị anya iji weta ya n’ihu ndị mmadụ? Anyị nwere ike inwe afọ ojuju ịhapụ ha ka ha zute okwu a dị oke mkpa n’enweghị ịdọ ha aka ná ntị?”

> “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.’

> “E nwere atụmanya n’ihu anyị nke ọgụ na-aga n’ihu, n’ihe ize ndụ nke ịtụrụ mkpọrọ, ọnwụ nke akụnụba, na ọbụna nke ndụ n’onwe ya, iji gbochie iwu Chineke, nke iwu mmadụ emewo ka ọ ghara ịdị irè. N’ọnọdụ a, amamihe ụwa ga-akwali mmadụ ka o gosipụta nrubeisi n’èzí nye iwu nke ala ahụ, n’ihi udo na ịdị n’otu. Ma e nwekwara ụfọdụ ndị ga-akwado ọbụna ụzọ dị otu a site n’Akwụkwọ Nsọ: ‘Ka mkpụrụobi ọ bụla doo onwe ya n’okpuru ndị ọchịchị dị elu…. N’ihi na ndị ọchịchị dị adị bụ ndị Chineke họpụtara.’”

> “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.

> “Ma gịnị ka ụzọ omume nke ndị ohu Chineke bụ n’oge ndị gara aga? Mgbe ndị na-eso ụzọ ahụ kwusachara Kraịst na Ya onye a kpọgidere n’obe, mgbe mbilite n’ọnwụ Ya gasịrị, ndị ọchịchị nyere ha iwu ka ha ghara ikwu okwu ọzọ ma ọ bụ kụzie n’aha Jizọs. ‘Ma Pita na Jọn zara ha, sị ha, Ma ọ bụrụ na ọ bụ ihe ziri ezi n’anya Chineke ige unu ntị karịa ige Chineke ntị, kpeenu ikpe. N’ihi na anyị apụghị ịghara ikwu ihe ndị anyị ahụwo na ndị anyị nụwo.’ Ha gara n’ihu ikwusa ozi ọma nke nzọpụta site n’aka Kraịst, ike Chineke kwa gbaara ozi ahụ àmà.” Testimonies, voliumu 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?”

Ikpé Chineke na-achọ imepụta ọnọdụ n’ọhịa mmekọrịta mmadụ na ibe ya, nke akụnụba na nke okpukpe n’ime United States, nke na-emepụta ezi uche ga-eme ka ndị ndú okpukpe bido ịkpọku ka e nwee mmeghari nke omume ọma n’ihu ọha, dịka e si kọwaa ya n’oge afọ iri nke 1880 na nke 1890, ma mesịa kwa ọzọ n’akụkọ ihe mere eme nke onye isi ala ahụ nke kpọrọ akara oge ọgwụgwụ n’afọ 1989. “Nnukwu nsogbu na-echere ndị Chineke. Nsogbu na-echere ụwa.” Sister White jụrụ ajụjụ abụọ, “Mgbe Chineke enyela anyị ìhè na-egosi ihe ize ndụ ndị dị n’ihu anyị, olee otú anyị ga-esi guzo ọcha n’anya Ya ma ọ bụrụ na anyị eleghara ịgbalịsi ike nile dị n’ike anyị anya iji wetara ndị mmadụ ya? Anyị nwere ike inwe afọ ojuju ịhapụ ha ka ha zute okwu a dị ukwuu nke ukwuu na-enweghị ịdọ ha aka ná ntị?”

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.

Ònye ìhè dị aṅaa ka e nweworo nke na-egosi ihe ize ndụ ndị dị n’ihu anyị, ma ọ bụrụkwa na e nwebeghị ìhè ọ bụla, òlee otú Chineke hụrụ n’anya ga-esi jide ndị Ya ajụjụ maka na ha ebuteghị ozi ịdọ aka ná ntị, ma ọ bụrụ na ha anụtụbeghị ozi ịdọ aka ná ntị ahụ? Onye na-agụ akwụkwọ a m hụrụ n’anya, a ga-ajụ gị ajụjụ maka ìhè nke e gosipụtara site n’isiokwu ndị a.

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.

Nkọwa ndị doro anya banyere njirimara nke ike dragọn nke Democrat, ike onye amụma ụgha nke Republican, ike papal, Islam, na ụka Adventist nke Laodicea, nakwa Israel nkịtị n’ime isiokwu ndị a, ndị nọ n’ike ga-ewere ha dị ka okwu ịkpọasị; ma ha bụ ozi sitere n’Okwu Chineke nke e guzobere site n’usoro ahịrị n’elu ahịrị, ahịrị ndị ahụ na-eti mkpu na ikpe Chineke dị nso ịba ụba ma na-arị elu n’ugboro ole ha na-eme.

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.

N’ụzọ amụma, Njikọ Ndị Kraịst ahụ nke bịakọtara ọnụ n’akụkọ ihe mere eme dị ntakịrị tupu oge ọgwụgwụ ahụ n’afọ 1989, nwere ngwa dị mkpa karịa naanị ịdị ka ihe yiri ibe ya na afọ ndị 1880 na ndị 1890. N’akụkụ okwu ahụ anyị ka kpọtụrụ sitere n’aka Sister White, ọ kọwara ime mmụọ dịka otu n’ime ụzọ abụọ Setan si ejide ụwa n’agha, ma mesịa were okwu ole na ole kwuo banyere ọrụ ebube ndị ọ ga-arụ.

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.

Mgbe ntuli-aka nke 1988 gasịrị, ya bụ, mgbe Mbikọ Ndị Kraịst bịarutere, e nwere ngosipụta dị ukwuu nke ọrụ ebube Setan n’alaeze agwọ-ukwu ahụ, n’alaeze anụ ọhịa ahụ na n’alaeze onye amụma ụgha ahụ. Ọ dị mkpa ịtọpụta ihe omume ndị a n’usoro ziri ezi, n’ihi na ha na-anọchi anya ọbịbịa Setan na-eme onwe ya ka Kraịst mgbe iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States gasịrị.

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.

N’ókè ala nke Katọlik, n’afọ iri itoolu ndị ahụ nke narị afọ nke iri abụọ, ụwa lere anya ka ngosipụta nke onye a na-akpọ nwaanyị na-amaghị nwoke, Meri, pụtara, ya na ọrụ ebube ndị so ya, dịka ihe oyiyi ndị nsọ na-agba ọbara, ọrụ ebube nke ngosipụta n’eluigwe, ife mkpụrụ ifuru si n’eluigwe na-enweghị ígwé ojii na-ezo, na ọrụ ebube ndị ọzọ nzuzu nke Setan. Njem nsọ nke ọtụtụ puku mmadụ n’ụwa niile ka ìgwè mmadụ mere n’oge ndị ahụ, ebe e duuru ha banye n’aghụghọ ndị e mezuru site n’ihe omume ndị a. E dere akwụkwọ gbasara ha, ndị nta akụkọ nyochara ha, akwụkwọ akụkọ ọnwa dịka Time na Newsweek gosipụtara ihe ndị a n’ihu ibe mbụ ha.

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.

N’ógbè ọchịchị nke dragọn ahụ, ihe oyiyi Hindu nke India gosipụtara ọrụ-ebube Setan site n’ịṅụ ngaji ma ọ bụ iko nke àjà mmanya ndị e tinyere n’ọnụ ihe oyiyi ahụ. Ihe ahụ merenụ, nke malitere n’otu obere obodo dị na India, gbasara, dịka ajọ ndị Ijipt, n’ofe ala ahụ dum. Akụkọ telivishọn BBC mere nkọwa banyere ihe ahụ merenụ, ma dịka echiche e mesịrị, onye nta-akụkọ BBC nọ na telivishọn welitere ajụjụ a, sị, “Ana m eche ihe ga-eme ma ọ bụrụ na anyị echi gaa n’Ụlọ Nchekwa Ihe Ochie nke London ma nyefee otu n’ime ihe oyiyi Hindu ahụ otu iko mmiri ara ehi?” Akụkọ mgbede nke echi ya gosiri otu onye nta-akụkọ ahụ n’onwe ya n’Ụlọ Nchekwa Ihe Ochie nke London, ma ka igwefoto ndị ahụ na-arụ ọrụ, o nyere nnukwu ihe oyiyi Hindu ahụ otu iko mmiri ara ehi. Mgbe iko ahụ metụrụ egbugbere ọnụ ihe oyiyi ahụ aka, e suuru mmiri ara ehi ahụ ozugbo banye n’ime ihe oyiyi ahụ.

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.

N’ime ime mmụọ nke amụma ndị India America, e mụrụ buffalo ọcha a maara dị ka “Miracle” n’ụbọchị Ọgọọst 20, 1994, n’ugbo Dave na Valerie Heider dị nso na Janesville, Wisconsin. A mụrụ Miracle nwere ajị ọcha, a hụkwara ọmụmụ ya, n’anya ụfọdụ, dịka mmezu nke otu amụma ndị Native America. N’omenala dị iche iche nke ndị Native America, a na-ahụ ọmụmụ buffalo ọcha dịka ihe omume dị nsọ ma dịkwa oke mkpa, nke na-anọchi anya ịdị n’otu, udo, na mmegharị ime mmụọ ọhụrụ. Miracle dọtara mmasị sara mbara ma ghọọ ihe nnọchianya nke olileanya na mkpa ime mmụọ nye ọtụtụ mmadụ. A na-achọpụta mgbọrọgwụ amụma buffalo ọcha ahụ n’oge gara aga, a na-ejikọkwa ya ozugbo na ihe ncheta kachasị nsọ nke okpukpe ime mmụọ ndị Native America; n’ihi na ọ bụ n’akụkọ mbụ banyere buffalo ọcha ka e webatara “piece pipe” n’omenala ahụ.

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.

N’afọ 1994, n’ime ngalaba nke onye-amụma ụgha nke Protestantism dapụụrụ n’ezi okwukwe, mmegharị Holy Laughter, nke a makwaara dị ka Toronto Blessing, malitere n’ọnwa Jenụwarị 1994 na Toronto Airport Vineyard Church (nke a na-akpọ ugbu a Catch The Fire Toronto) dị na Toronto, Ontario, Canada. Ọ bụ n’oge usoro nzukọ mbilite n’ọnwụ ime mmụọ nke ndị ụkọchukwu John na Carol Arnott duziri ka ihe ịtụnanya nke ịchị ọchị a na-apụghị ijide, tinyere ngosipụta ndị ọzọ dịka ịma jijiji, ịkwa ákwá, na ịda n’ala, ma ọ bụ ime ka anụmanụ na-eme na imepụta ụda anụmanụ (nke a na-akpọkarị ịbụ “e gburu n’ime Mmụọ” ma ọ bụ “ịṅụbiga mmanya ókè n’ime Onyenwe anyị”), malitere ịpụta n’etiti ndị òtù nzukọ ahụ.

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.

E ji ọchị ahụ na ngosipụta ndị ọzọ bụ́ nke ndị sonyere nyekwara n’ọnụnọ na ọrụ nke Mmụọ Nsọ, nke mere ka a malite iji okwu a bụ “Ọchị Nsọ” kọwaa ihe omume ahụ. Nzukọ mgbazigharị ime mmụọ ndị ahụ e mere na Toronto Airport Vineyard Church dọtara nlebara anya na ndị ọbịa sitere n’akụkụ ụwa niile, nke dugara n’ịgbasa mmegharị ahụ ruo n’ụlọ ụka na obodo ndị ọzọ. Ndị mmadụ si n’akụkụ ụwa niile bịa inwe ahụmahụ nke ọchị ahụ, ma mgbe ha laghachiri n’ụlọ ụka ha, ụlọ ụka ndị ahụ na-amalitekarịkwa igosipụta otu ngosipụta ndị mmụọ ọjọọ ahụ.

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 hibere Christian Broadcasting Network (CBN) n’afọ 1960. CBN bụ otu n’ime netwọkụ telivishọn mbụ ndị e nyefere kpamkpam n’ihe omume Ndị Kraịst, ọ rụkwara ọrụ dị mkpa n’uto ụlọọrụ mgbasa ozi Ndị Kraịst na United States. N’ime afọ ndị sochirinụ, CBN agbatịwo iru ya na mmetụta ya site na telivishọn, redio, na mgbasa ozi dijitalụ, bụrụkwa otu n’ime ụlọọrụ mgbasa ozi Ndị Kraịst kasị ukwuu n’ụwa.

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.

N’afọ 1988, o hiwere Christian Coalition, ma gbaa ọsọ maka ọchịchị onye isi ala nke United States. E nwere ike ịchọpụta mgbọrọgwụ nke nkwenkwe ya n’ime National Reform Movement na Lord’s Day Alliance. Òtù abụọ ahụ malitere n’afọ 1888, ma kwado mgbanwe mmekọrịta ọha na eze dị iche iche dabere n’ụkpụrụ Ndị Kraịst, gụnyere igbochi mmanya na-aba n’anya, ikike ụmụnwaanyị ịtụ vootu, na idebe ụbọchị Sabbath (Sunday) dịka ụbọchị izuike na ofufe. Mmegharị ahụ nwetara mmetụta site na Protestantism nke oziọma ma chọọ ịtọlite “mba Ndị Kraịst” nke ụkpụrụ Akwụkwọ Nsọ na-edu. Robertson nọchitere otu ụkpụrụ ahụ nke National Reform Movement na Lord’s Day Alliance. N’ihi nke ahụ, o hibekwara 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 guzobere Mahadum Regent n’afọ 1977, n’ịkwado ozizi Katọlik nke William Miller jiri obi ike dị ukwuu gbaghaara. Okpukpe Katọlik na Protestantizim dapụrụ n’ezi okwukwe na-eji usoro ọgụgụ Akwụkwọ Nsọ sitere n’aka Setan, nke n’etiti mkpụrụ ya ndị ọzọ na-adịghị nsọ na-amịpụta nkwenkwe na a ga-enwe puku afọ nke udo tupu Jizọs alọta n’eziokwu. Robertson kwenyere na mahadum ya na-azụ ụmụ nwoke na ụmụ nwanyị ka ha bụrụ ndị ga-elekọta ọchịchị puku afọ nke Kraịst n’oge Millennium nke Akwụkwọ Nsọ. Okwu a bụ “regent” pụtara onye na-eme ihe dịka onye nnọchi anya ma ọ bụ osote maka onye ọchịchị ma ọ bụ eze, onye nọ ná mba ọzọ.

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.

Tupu oge ọgwụgwụ ahụ n’afọ 1989, bido ma ọ dịghịkarịa ala n’afọ 1960, ndị otu nke oge a kwekọrọ na ndị nzukọ ahụ ndị nọ na-akwalite iwu ụbọchị Sọnde n’afọ 1888, batara n’akụkọ ihe mere eme. Mgbe 1989 gachara, ngosipụta ndị Setan mere ka akụkụ atọ nile nke mpaghara okpukpe nke dragọn ahụ, nke anụ ọhịa ahụ, na nke amụma ụgha ahụ maa jijiji. Jisọs na-akọwakarị njedebe nke ihe ọ bụla site n’mmalite nke ihe ọzọ, ma 1989, “oge ọgwụgwụ ahụ” n’amaokwu nke iri anọ nke Daniel iri na otu, na-amalite oge amụma nke na-agwụ na iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya n’amaokwu nke iri anọ na otu. Mgbe iwu ụbọchị Sọnde ahụ bịara, Setan na-apụta dị ka onye “na-eme onwe ya ka” Kraịst, ma omume aghụghọ ya nke kacha elu amalite, ya na ọrụ ebube na ọgwụgwọ dị iche iche.

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.

Akụkọ ihe mere eme nke na-amalite oge amụma ahụ na-akọwa ọrụ nke ngagharị Protestant dapụrụ n’ezi okwukwe, nke na-eduga n’iwu ụbọchị Sọnde, nke e gosipụtara n’onyinyo site n’afọ 1989, bụ mmalite nke oge ahụ. N’afọ 1989, “mgbidi” nke “ákwà mgbochi ígwè” dara, ma na njedebe nke oge a, “mgbidi nkewa nke Chọọchị na Ọchịchị” na-ada. Mmalite nke oge ahụ na-akọwa ndị isi ala abụọ mbụ n’ime ndị isi ala asatọ ikpeazụ. Mmalite ahụ na-egosi papasi na-emeri onye iro ya bụ ekweghị na Chineke na Soviet Union, ma nke ikpeazụ na-egosi papasi na-emeri onye iro ya bụ Protestantism na United States. Mmalite ahụ na-akọwa onye mbụ n’ime ndị isi ala asatọ ahụ (onye Republican), ka ya na onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ na-ejikọta aka, ma njedebe ahụ na-egosi onye ikpeazụ n’ime ndị isi ala asatọ ahụ ka ya na onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ na-ejikọta aka. A na-aghọta na onye isi ala mbụ ahụ bụ onye kpatara iweda mgbidi ahụ, ma onye ikpeazụ ahụ bụ onye ga-ewu mgbidi ahụ.

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.

N’afọ 1960, ruo oge ọgwụgwụ na 1989, mmegharị Mmezigharị Mba nke oge a malitere. Mgbe ntuli aka ahụ gasịrị, ọrụ ebube ndị Setan malitere. Tupu iwu ụbọchị Sọnde ahụ, ngosipụta ikpeazụ nke ndị na-eme mmezigharị mba ga-ebulikwa isi ndọrọ ndọrọ ọchịchị ha ọzọ. N’oge iwu ụbọchị Sọnde ahụ, oge eruola maka ọrụ ịtụnanya nke Setan. Tupu iwu ụbọchị Sọnde ahụ, n’ihi mkpa amụma, a ga-enwerịrị ikpe ndị na-abụghị nanị iwepụ ọganihu mba nke United States, kama ikpe ndị ahụ, n’ihi mkpa amụma, ga-adịkwa oke njọ ma na-atụ egwu nke ukwuu, nke mere na a ga-etinye ezi uche ahụ n’ọnọdụ nke na-enye ndị nọ n’ime mmegharị mmezigharị mba ikpeazụ ahụ, ya bụ, ndị Nationalist Ndị Kraịst, ohere ịmata ihe kpatara ikpe ndị ahụ dị ka ndị amaala na-emebi ihe ha na-akpọ Ụbọchị Onyenwe anyị.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “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.

> “Ọ bụrụ na ndị anyị nọgide n’ọnọdụ enweghị ume na enweghị mmasị nke ha nọworo, Chineke apụghị ịwụkwasị ha Mmụọ Ya. Ha adịghị njikere iso Ya rụkọọ ọrụ. Ha etetabeghị n’eziokwu ọnọdụ ahụ ma ha aghọtaghị ihe ize ndụ ahụ na-eyi egwu. Ha kwesịrị inwe mmetụta ugbu a, karịa mgbe ọ bụla ọzọ, banyere mkpa ha dị maka ịmụrụ anya na imekọ ihe ọnụ n’ọrụ.”

> “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.

> “Ahụbeghị ọrụ pụrụ iche nke mmụọ ozi nke atọ n’ịdị mkpa ya. Chineke zubere na ndị Ya kwesịrị ịdị n’ihu nke ukwuu karịa ọnọdụ ha nọ n’ime ya taa. Ma ugbu a, ebe oge eruola ka ha bilie rụọ ọrụ, ha ka nwere nkwadebe ha ga-eme. Mgbe ndị Ndozigharị Mba malitere ịkwado usoro iji gbochie nnwere onwe nke okpukpe, ndị isi anyị kwesịrị ịma nke ọma ọnọdụ ahụ ma kwesịkwara ịrụsi ọrụ ike iji gbochie mgbalị ndị a. Ọ bụghị n’usoro Chineke ka e si n’aka ndị anyị zobe ìhè ahụ—eziokwu dị ugbu a nke ha chọrọ maka oge a. Ọ bụghị ndị ozi anyị niile na-ekwusa ozi mmụọ ozi nke atọ ka ha na-aghọta n’ezie ihe mejupụtara ozi ahụ. Ụfọdụ elewo ngagharị Ndozigharị Mba ahụ anya dịka ihe dị obere mkpa nke na ha echeghị na ọ dị mkpa inye ya nnukwu ntị, ma ọbụna chee na ime otú ahụ ga-abụ inye oge nye ajụjụ ndị dị iche na ozi mmụọ ozi nke atọ. Ka Onyenwe anyị gbaghara ụmụnna anyị maka ịkọwa ozi ahụ nke bụ ezi ozi maka oge a n’ụzọ dị otu a.”

> “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.

> “A ghaghị ịkpọlite ndị mmadụ gbasara ihe ize ndụ nke oge a. Ndị nche nọ n’ụra. Anyị nọ ọtụtụ afọ n’azụ. Ka ndị isi nche nwee mmetụta nke mkpa mberede nke ilezi onwe ha anya, ka ha ghara ida ohere e nyere ha ịhụ ihe ize ndụ ndị ahụ.”

> “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.

> “Ọ bụrụ na ndị ikom na-edu ndú n’ọgbakọ-nzukọ anyị anabataghị ugbu a ozi ahụ Chineke zitere ha, ma banye n’ahịrị maka ime ihe, nzukọ-nsọ ga-ata nnukwu ọnwụ. Mgbe onye nche, n’ịhụ mma-agha ka ọ na-abịa, kpọrọ opì ụda doro anya, ndị mmadụ nọ n’ahịrị ahụ ga-emegharị ịdọ aka ná ntị ahụ, ma onye ọbụla ga-enwe ohere ịkwadebe onwe ya maka ọgụ ahụ. Ma, ọtụtụ mgbe, onye ndú ahụ anọgidewo na-atụ uche, dị ka onye na-asị: ‘Ka anyị ghara ịdị ngwa ngwa nke ukwuu. O nwere ike ịbụ na e nwere njehie. Anyị aghaghị ịkpachara anya ka anyị ghara ibuli mkpu ụgha.’ N’ezie, ịla azụ na ejighị n’aka dị otu a n’akụkụ ya na-eti mkpu, sị: “‘Udo na nchekwa.” Unu etinyela onwe unu n’ọkụ. Unu atụla ụjọ. E meela okwu a banyere mmezigharị okpukpe a ihe karịrị ihe achọrọ. Mkpali a niile ga-akwụsị nwayọọ nwayọọ.’ N’ụzọ dị otu a, ọ na-agọnarị n’ezie ozi ahụ sitere n’aka Chineke, ma ịdọ aka ná ntị ahụ, nke e chepụtara iji kpalite nzukọ-nsọ, adịghị arụzu ọrụ ya. Opì onye nche adịghị enye ụda doro anya, ndị mmadụ anaghị akwadebe maka agha ahụ. Ka onye nche kpachara anya, ka ọ ghara ịbụ na, site n’ịtụ uche ya na igbu oge ya, a ga-ahapụ mkpụrụ obi ka ha laa n’iyi, ma a ga-achọkwa ọbara ha n’aka ya.

> “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?

> “Anyi anọwo na-ele anya ruo ọtụtụ afọ ka e wee mepụta iwu Sọnde n’ala anyị; ma ugbu a, ebe mmegharị ahụ adịla anyị nso nke ukwuu, anyị na-ajụ: Ònye ka ndị anyị ga-eme ọrụ ha n’ihe a? Ọ̀ gaghị ekwe omume ka anyị nyere aka n’ịkwalite ọkọlọtọ ahụ ma kpọọ n’ihu ndị nwere nsọpụrụ nye ikike na ohere okpukpe ha? Oge ahụ na-abịaru nso ngwa ngwa mgbe ndị na-ahọrọ irubere Chineke isi kama mmadụ ga-amalite ịnụ aka mmegbu. Ya mere, ànyị ga-emegbu Chineke aha site n’ịgbachi nkịtị ebe a na-azọ ụkwụ n’okpuru iwu nsọ Ya?”

> “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.

> “Mgbe ụwa Protestant, site n’omume ya, na-enye Rom ohere n’ime nkwekọrịta, ka anyị tetara ka anyị ghọta ọnọdụ ahụ ma hụ ọgụ dị n’ihu anyị n’ezi ọdịdị ya. Ka ndị nche ugbu a welie olu ha ma kwupụta ozi ahụ nke bụ eziokwu dị ugbu a maka oge a. Ka anyị gosi ndị mmadụ ebe anyị nọ n’akụkọ amụma ma chọọ ịkpali mmụọ nke ezi Protestantism, na-eme ka ụwa teta ịghọta uru nke ohere dị oké ọnụ ahịa nke nnwere onwe okpukpe a nwerela ogologo oge.”

> “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.

> “Chineke na-akpọku anyị ka anyị teta, n’ihi na ọgwụgwụ ahụ adịla nso. Awa ọ bụla na-agafe bụ awa nke ọrụ n’ụlọikpe nke eluigwe iji kwadebe otu ndị mmadụ n’elu ụwa ka ha rụọ òkè ha n’ime nnukwu ihe omume ndị ahụ nke ga-emeghe n’ihu anyị n’oge na-adịghị anya. Oge ndị a na-agafe agafe, ndị na-adị anyị ka ha bụ ihe nta uru, dị arọ site n’ihe gbasara ebighị ebi. Ha na-akpụzi ọdịnihu nke mkpụrụ obi maka ndụ ebighị ebi ma ọ bụ ọnwụ ebighị ebi. Okwu anyị na-ekwu taa n’ọnụ ndị mmadụ, ọrụ anyị na-arụ, mmụọ nke ozi ahụ anyị na-eburu, ga-abụ isi ụtọ nke ndụ ruo ndụ ma ọ bụ nke ọnwụ ruo ọnwụ.”

> “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.

> “Ụmụnna m, ọ̀ bụ na unu ghọtara na nzọpụta nke unu onwe unu, nakwa akara aka nke mkpụrụ obi ndị ọzọ, dabere n’ụzọ nkwadebe unu na-eme ugbu a maka ọnwụnwa dị n’ihu anyị? Ùnu nwere oke ọkụ n’obi ahụ, nsọpụrụ Chineke ahụ na ịrara onwe unu nye ahụ, nke ga-eme ka unu nwee ike iguzo mgbe a ga-ebili imegide unu? Ọ bụrụ na Chineke ekwuola site n’ọnụ m ọbụla, oge ga-abịa mgbe a ga-akpọ unu n’ihu kansụl, a ga-enyochakwa ọnọdụ ọ bụla nke eziokwu unu na-ejide n’aka n’ụzọ siri ike. Oge ahụ nke ọtụtụ mmadụ ugbu a na-ekwe ka ọ laa n’iyi kwesịkwara ịrara nye ọrụ ahụ Chineke nyere anyị, nke bụ ịkwadebe maka nsogbu ahụ na-abịanụ.” Testimonies, volume 5, 714–716.

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