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

Kitab Daniel - Nomer Satus Patang Puluh Pitu

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

Peran Gerakan Agami ing Mbentuk Politik Amerika: Saka Pat Robertson nganti Christian Coalition

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Kita ngakhiri artikel pungkasan kanthi paragraf ing ngisor iki:

> “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.

> “Pangwasané mukjijat kang kawedhar lumantar spiritisme bakal ngetrapaké pangaribawané nglawan wong-wong sing milih manut marang Gusti Allah tinimbang marang manungsa. Pawartos saka para roh bakal mratelakaké yèn Gusti Allah wis ngutus wong-wong mau kanggo ngyakinaké para panulak dina Minggu bab kaluputané, kanthi negesaké yèn angger-anggering nagara kudu diturut kaya angger-anggeré Gusti Allah. Wong-wong mau bakal nangisi gedhéné piala ing jagad lan ndhukung paseksèné para guru agama yèn rusaké kaanan moral iku disebabaké déning panyawiyahan dina Minggu. Gedhé bakal bebendu kang katimbulaké marang kabèh wong sing ora gelem nampani paseksèné.” 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.

“paseksi para guru agama manawa kaanan moral sing rusak iku disebabake dening panyepèlèkaké dina Minggu,” iku minangka pratandha dalan sajarah sing nuntun marang penegakan panyembahan srengéngé ing Amérika Sarékat. Pat Robertson, penginjil televisi saka Amérika lan pangadeg Christian Broadcasting Network (CBN) lan Christian Coalition, maju minangka calon Présidhèn Amérika Sarékat ing pemilihan pendahuluan Parté Républik taun 1988. Kampanye Robertson kaarahake marang panggerakan para pamilih Kristen konservatif lan panyengkuyungan prakara-prakara sosial lan moral sing selaras karo kapitadosan evangelikalé. Ing wektu wekasan taun 1989, ing sajarah présidhèn kapisan saka wolung présidhèn pungkasan, pimpinan lan pangadeg Christian Coalition maju dadi calon présidhèn. Sajarah kaprésidhènan Reagan nggambaraké sajarah présidhèn Républik sing pungkasan.

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.

Paukumaning Allah wis meh ngasilaké kaanan sing netepi wacana sadurungé saka *The Great Controversy*, lan sing sajajar karo pakaryaning Christian Coalition. Christian Coalition iku muncul kanggo nanggulangi masalah-masalah moral lan sosial sing, miturut pangandikané Sister White, ora bisa diprayogakaké déning wong-wong sing nyekel kendhali pamaréntahan. Christian Coalition ing sajarahé Reagan nggambaraké sawijining gerakan sing padha ing mangsa ngarep sing wis caket banget. Miturut profési, Christian Coalition iku dilambangaké déning National Reform Movement sajrone krisis hukum Minggu sing ana gandhèngané karo Blair Bills ing taun-taun 1880-an lan 1890-an. National Reform Movement iku diadegaké ing taun 1888, lan Sister White kanthi mligi ngrembug gerakan iku ing tulisan-tulisané.

> “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?

> “Krisis gedhé nunggu umaté Gusti Allah. Krisis nunggu jagad iki. Peperangan kang paling wigati sajroning sakèhé jaman wus ana pas ing ngarepé kita. Kedadéan-kedadéan kang luwih saka patang puluh taun iki, adhedhasar panguwasa saka pangandika ramalan, wis kita pratélakaké bakal kelakon, saiki lagi kalakon ana ing ngarepé mripat kita. Wis cetha yèn prakara sawijining amendemen marang Konstitusi kang matesi kamardikaning nurani wis diajukaké marang para anggota legislatif bangsa iki. Prakara meksa pangreksaning dina Minggu wus dadi salah siji perkara kang narik kawigatèn nasional lan wigatiné gedhé. Kita ngerti temenan apa kang bakal dadi asil saka gerakan iki. Nanging, apa kita wis siyap ngadhepi prakara iki? Apa kita wis kanthi setya nindakaké kuwajiban kang wis dipasrahaké Gusti Allah marang kita, yaiku maringi pepéling marang wong akèh bab bebaya kang ana ing ngarepé?”

> “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.

> “Ana akèh wong, kalebu saka antarané wong-wong sing melu ing gerakan kanggo ngetrapaké pangreksan dina Minggu iki, kang kabut marang asil kang bakal ngetutaké tumindak iki. Wong-wong mau ora weruh yèn sajatiné padha nggebug langsung marang kamardikan agama. Ana akèh wong sing durung tau mangertèni tuntutan Sabat Alkitab lan dhasar palsu sing dadi tumpuan lembaga dina Minggu. Saben gerakan sing ndhukung undhang-undhang agama sajatiné minangka tumindak pasrah marang kapapan, kang sajroning akèh jaman tanpa kendhat wis perang nglawan kamardikaning kalbu. Pangreksan dina Minggu nduwèni asalé minangka lembaga sing diarani Kristen saka “rahasyaning duraka;” lan pangreksané iku bakal dadi pangakon nyata marang asas-asas kang dadi watu pojoké Romanisme. Nalika bangsa kita nganti nyélaki asas-asas pamaréntahané piyambak kanthi netepaké undhang-undhang dina Minggu, Protestantisme sajroning tumindak iki bakal gandhèng tangan karo kapapan; iku ora liya kejaba marakaké urip marang tirani kang wis suwe banget kanthi semangat ngentèni kalodhangané kanggo njeblug manèh menyang despotisme sing aktif.”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> “Gerakan Reformasi Nasional, kanthi ngleksanani kuwasaing undhang-undhang agama, nalika wis kawangun kanthi sampurna, bakal nyatakaké intoleransi lan panindhesan kang padha kaya kang wis nguwasani jaman-jaman biyèn. Ing wektu iku, majelis-majelis manungsa njupuk hak-hak kang dadi kawenanganing Ketuhanan, ngremuk kamardikaning nurani ana ing sangisoré kuwasa despotik; lan pakunjaran, pambuwangan, lan pati nuli tumiba marang wong-wong kang nentang pranatan-pranatané. Manawa kepausan utawa prinsip-prinsipé maneh diwènèhi kuwasa lumantar undhang-undhang, geni panganiaya bakal murub manèh marang wong-wong kang ora gelem ngurbanaké nurani lan kayektèn minangka pakurmatan marang kasalahan-kasalahan kang dipracaya déning akèh wong. Piala iki wis ana ing pucaking kaleksanan.”

> “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?

> “Nalika Gusti Allah sampun maringi pepadhang dhateng kita ingkang nedahaken bebaya-bebaya ing ngajeng kita, kapriye kita saged kaanggep resik wonten ing ngarsanipun menawi kita nglirwakaken nglampahi saben daya upaya ingkang wonten ing pangwaos kita supados nggawa prakawis punika dhateng ngarsaning umat? Punapa kita saged ngrumaosi cekap kanthi nilaraken piyambakipun ngadhepi prakawis ageng punika tanpa pepènget?”

> “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.’

> “Ing ngarsanipun kita wonten sawijining pangajeng-ajeng bab perjuangan ingkang terus lumampah, kanthi bebaya dipunpenjara, kélangan bandha, malah tumeka nyawa piyambak, kanggé mbélani angger-anggeripun Allah, ingkang dipunwontenaken dados boten aji déning angger-anggeripun manungsa. Ing kaanan punika kawicaksanan kadonyan badhé nyurung supados wonten katundhukan lahiriyah dhateng angger-anggering nagari, marga saking katentreman lan karukunan. Lan wonten ugi sawatawis tiyang ingkang malah badhé nyengkuyung lampah mekaten punika kanthi ngginakaken Kitab Suci: ‘Hendaklah tiap-tiap jiwa takluk kepada pemerintah yang di atasnya…. Sebab pemerintah yang ada, ditetapkan oleh Allah.’”

> “But what has been the course of God’s servants in ages past? When the disciples preached Christ and Him crucified, after His resurrection, the authorities commanded them not to speak any more nor to teach in the name of Jesus. ‘But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.’ They continued to preach the good news of salvation through Christ, and the power of God witnessed to the message.” Testimonies, volume 5, 711–713.

> “Nanging punapa ingkang sampun dados lampahipun para abdi Allah ing jaman-jaman kapengker? Nalika para murid martakaken Kristus lan Panjenenganipun ingkang kasalib, sasampunipun wungunipun, para panguwasa dhawuh dhateng wong-wong mau supados boten malih ngandika utawi mulang kanthi asma Yesus. ‘Nanging Pétrus lan Yohanes mangsuli sarta matur dhateng wong-wong mau: Manawi punika leres wonten ing paningaling Allah, ngrungokaken kowé langkung saking ngrungokaken Allah, prayoginipun kowé piyambak ingkang netepaken. Awit kula boten saged kajawi ngandika bab prekawis-prekawis ingkang sampun kula tingali lan kula pireng.’ Wong-wong mau tetep martakaken kabar kabingahan bab kawilujengan lumantar Kristus, lan panguwaosipun Allah maringi paseksi dhateng pawartos punika.” 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?”

Paukuman-paukumaning Allah wus arep nuwuhake sawijining kaanan ing lingkungan sosial, ékonomi, lan agama ing sajroning Amérika Sarékat, sing nuwuhake nalar tumrap para pamimpin agama supaya wiwit nyuwaraaké sawijining kawangunan manèh tumrap moralitas umum, kaya dene kang dilambangaké ing taun-taun 1880-an lan 1890-an, lan banjur manèh ing sajarah présidhèn kang nandhani wektu wekasan ing taun 1989. “Sawijining krisis gedhé ngentèni umating Allah. Sawijining krisis ngentèni donya.” Sister White ngaturaké rong pitakon, “Nalika Allah wis maringi kita pepadhang kang nuduhaké bebaya-bebaya ing ngarepé kita, kepiyé kita bisa tetep resik ing ngarsané Panjenengané manawa kita nglirwakaké kanggo ngupaya kanthi temen saben usaha kang ana ing kakuwatan kita supaya ngaturaké iku ana ing ngarepé wong akèh? Apa kita bisa rumangsa cukup kanthi ninggalaké wong-wong mau ngadhepi prakara gedhé lan wigati iki tanpa pepènget?”

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.

Padhang apa kang wus ana kanggo nedahaké bebaya-bebaya kang ana ing ngarepé kita, lan manawa pancèn ora ana padhang, kepriyé Gusti Allah kang mahaasih bisa nyekel umat-Nya tanggung jawab amarga ora ngaturaké piweling bebaya, manawa wong-wong mau durung tau krungu piweling bebaya iku? Para maos ingkang kinurmatan, panjenengan bakal dipuntuntut tanggel jawab awit saking padhang ingkang dipunwedharaken lumantar artikel-artikel punika.

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.

Panjlèntrèhan kang cetha bab sipat-sipat kakuwasan naga Demokrat, kakuwasan nabi palsu Republik, kakuwasan kepausan, Islam lan greja Adventis Laodikia, sarta uga Israel harfiah ing artikel-artikel iki bakal dianggep minangka ujaran sengit déning para panguwasa sing kuwasa, nanging iku yaiku pesen saka Sabdaning Allah kang diteguhaké déning metodologi garis ing dhuwur garis, lan garis-garis mau padha sesambat yèn paukuman-paukumaning Allah wis arep saya nambah lan saya munggah ing kerepé.

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.

Miturut pralambang kenabian, Koalisi Kristen sing nglumpuk bebarengan ing sajarah pas sadurungé mangsa wekasan ing taun 1989, nduwèni penerapan sing luwih wigati tinimbang mung sajajar karo taun-taun 1880-an lan 1890-an. Ing pethikan sing nembe kita kutip saka Sister White, dhèwèké mènèhi pratandha yèn spiritualisme iku salah siji saka loro cara kang dipigunakaké Iblis kanggo nggawé donya dadi tawanan, banjur ngaturaké sawatara ukara ngenani mujijat-mujijat sing bakal ditindakaké déning dheweke.

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.

Sawisé pemilu taun 1988, mangka sawisé tekane Koalisi Kristen, ana panyingkapan gedhé banget saka mukjijat-mukjijat satani ing wilayah naga, wilayah kéwan galak, lan wilayah nabi palsu. Iku wigati kanggo nyalarasaké fénoména-fénoména iki kanthi bener, amarga iku nglambangaké tekane Iblis kang nyamar dadi Kristus sawisé hukum Minggu ing Amerika Sarékat kang bakal enggal teka.

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.

Ing jagad Katulik, ing taun-taun 1990-an donya mirsani nalika penampakan sing sinebut prawan Maria, kanthi kairingi mujijat-mujijat arca para santo sing ngetokake getih, mujijat penampakan ing langit, udan kelopak kembang saka langit tanpa mendhung, lan mujijat-mujijat Iblis liyané sing ora lumrah. Ziarah ewonan wong saka saindenging jagad ditindakake déning khalayak akèh ing mangsa kuwi, kaseret menyang sajroning kasasaran sing ditindakake lumantar kedadeyan-kedadeyan mau. Buku-buku ditulis bab iku, para wartawan nyelidiki, majalah-majalah kayata Time lan Newsweek nampilaké prakara-prakara iki ana ing kaca ngarepé.

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.

Ana ing jagading naga, reca-reca Hindu ing India mratelakaké mujijat-mujijat satanis lumantar reca-reca mau ngombé saka sendhok utawa gelas isi sajen ombèn-ombèn sing disèlèhake ana ing cangkemé reca. Fénoména sing kawiwitan ana ing sawijining désa cilik ing India banjur nyebar, kaya kodhok-kodhok Mesir, ing saindhenging nagara mau. Wartawan pawarta télévisi BBC mènèhi komentar ngenani fénoména iku, lan kaya mung sawijining panambang pikiran, wartawan BBC ing télévisi mau ngaturaké pitakon, “Aku kepéngin ngerti apa sing bakal kelakon manawa sesuk kita lunga menyang Museum London lan nyaosaké sak gelas susu marang salah siji reca Hindu?” Ing pawarta soré dina candhaké dituduhaké wartawan sing padha iku ana ing Museum London, lan nalika kamera-kamera isih muter, dhèwèké nyaosaké sak gelas susu marang reca Hindu gedhé mau. Nalika gelas iku nyentuh lambe reca mau, susu iku sanalika kasedhot mlebu ing njero reca.

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.

Ing sajroning spiritualisme ramalan-ramalan Indian Amérika, kebo putih sing kawentar kanthi jeneng “Miracle” lair tanggal 20 Agustus 1994, ing peternakan kagungané Dave lan Valerie Heider cedhak Janesville, Wisconsin. Miracle lair kanthi wulu putih, lan kalairané dianggep déning sapérangan wong minangka kayektening sawijining ramalan pribumi Amérika. Ing manéka tradhisi pribumi Amérika, kalairané kebo putih dipirsani minangka sawijining prastawa suci lan wigati, kang nglambangaké kasatunggalan, katentreman, lan pambaharuan rohani. Miracle narik kawigatèn kang amba lan dadi pralambang pangarep-arep sarta makna rohani tumrap akèh wong. Ramalan bab kebo putih iku ditlusur asal-usulé, lan kagandhèngaké kanthi langsung karo relik paling suci saka agamané spiritualistik pribumi Amérika, amarga ana ing carita wiwitan bab kebo putih iku “piece pipe” wiwit dipuntepangaké ing kabudayan mau.

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.

Ing taun 1994, ing wewengkon nabi palsu saka Protestantisme murtad, gerakan Holy Laughter, kang uga katelah Toronto Blessing, wiwit ing Januari 1994 ing Toronto Airport Vineyard Church (saiki dikenal minangka Catch The Fire Toronto) ing Toronto, Ontario, Kanada. Nalika rerangkening pasamuwan kebangunan rohani kang dipimpin déning para pandhita John lan Carol Arnott, pratandha ngguyu kang ora bisa dikendhalèkaké, bebarengan karo manéka wujud liyané kayata gumeter, nangis, lan ambruk, utawa niru kéwan lan swarané kéwan (asring diarani “dipatèni déning Roh” utawa “mabuk ana ing Gusti”), wiwit dumadi ana ing antarané para jamaah.

The laughter and other manifestations were attributed by participants to the presence and work of the Holy Spirit, leading to the term “Holy Laughter” being used to describe the phenomenon. The revival meetings at the Toronto Airport Vineyard Church attracted attention and visitors from around the world, leading to the spread of the movement to other churches and communities. People came from around the world to experience the laughter, and when they returned to their home churches, those churches would often then begin to manifest the same demonic manifestations.

Guyon lan manéka wujud manifestasi liyané déning para peserta dianggep minangka pratandha anané lan pakaryané Roh Suci, saéngga istilah “Holy Laughter” banjur digunakaké kanggo njlèntrèhaké fénoména kasebut. Pasamuwan-pasamuwan kabangunan ing Toronto Airport Vineyard Church narik kawigatèn lan para rawuh saka manéka wewengkon ing donya, saéngga gerakan kasebut sumebar menyang gréja-gréja lan komunitas-komunitas liyané. Wong-wong teka saka saindhenging donya kanggo ngalami guyon kasebut, lan nalika padha bali menyang gréjané dhéwé, gréja-gréja mau asring banjur wiwit mratandhani manifestasi-manifestasi démonis sing padha.

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 ngedegaké Christian Broadcasting Network (CBN) ing taun 1960. CBN dadi salah siji saka jaringan télévisi wiwitan sing kasucèkaké kanggo program-program Kristen, lan jaringan iki nduwèni peran kang wigati ing tuwuhing industri panyiaran Kristen ing Amérika Sarékat. Sajeroning taun-taun kang lumaku, CBN saya ngrembaka jangkauan lan pangaribawané lumantar télévisi, radio, lan média digital, nganti dadi salah siji saka organisasi média Kristen kang paling gedhé ing donya.

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.

Ing taun 1988, dheweke ngedegaké Christian Coalition, lan maju minangka calon présidhèn Amerika Sarékat. Kapitadosané bisa dilacak bali marang National Reform Movement lan Lord’s Day Alliance. Kaloroné organisasi iku diwiwiti ing taun 1888, lan nganjuraké manéka warna reformasi sosial adhedhasar prinsip-prinsip Kristen, kalebu larangan alkohol, hak pilih kanggo wanita, lan pangreksan dina Sabat (Minggu) minangka dina kanggo leren lan ngibadah. Gerakan iku diprabawai déning Protestanisme evangelikal lan ngupaya ngedegaké sawijining “bangsa Kristen” sing dituntun déning prinsip-prinsip Alkitab. Robertson makili prinsip-prinsip sing padha kaya National Reform Movement lan Lord’s Day Alliance. Awit saka iku, dheweke uga ngedegaké 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 ngadegaké Regent University ing taun 1977, sarujuk karo doktrin Katulik kang kanthi kendel banget ditentang déning William Miller. Katulikisme lan Protestantisme murtad nggunakaké sawijining metodologi Kitab Suci sing asalé saka Iblis, kang, ing antarané woh-wohané sing ora kasucèkaké liyané, ngasilaké kapitadosan yèn bakal ana sewu taun karukunan sadurungé Gusti Yésus temenan rawuh bali. Robertson pracaya yèn universitasé nglatih para priya lan para wanita supaya dadi wong-wong sing bakal nglakokaké pamaréntahané Kristus sajroning sewu taun nalika Milenium Alkitabiah. Tembung “regent” tegesé wong sing tumindak minangka wakil utawa deputi kanggo sawijining panguwasa utawa ratu, nalika panguwasa mau ora ana ing nagara.

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.

Sadurungé wektu pungkasan ing taun 1989, wiwit paling ora ing taun 1960, padanan modhèren saka organisasi-organisasi sing nyurung paugeran Minggu ing taun 1888, wis mlebu ing sajarah. Sawisé 1989, pratandha-pratandha setan ngoncang katelu unsur alam kaagamané naga, kéwan galak, lan nabi palsu. Gusti Yésus tansah nandhani pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara, lan 1989, “wektu pungkasan” ing ayat patang puluh saka Daniel sewelas, miwiti sawijining mangsa kenabian sing pungkasané ana ing paugeran Minggu sing enggal rawuh saka ayat patang puluh siji. Nalika paugeran Minggu iku rawuh, Satan katon “personate” Kristus, lan tumindak penipuané sing paling pucak wiwit kelakon, kanthi mukjijat lan waras-waras.

The history that begins that prophetic period identifies a work of an apostate Protestant movement, that leads to the Sunday law, which was typified by 1989, the beginning of that period. In 1989, the “wall” of “the iron curtain” came down, and at the end of this period the “wall of separation of Church and State” comes down. The beginning of the period marks the first two presidents of the eight final presidents. The beginning marks the papacy overcoming its enemy of atheism in the Soviet Union, and the last marks the papacy overcoming its enemy of Protestantism in the United States. The beginning identifies the first of those eight presidents (a Republican), joining hands with the antichrist of Bible prophecy, and the ending marks the last of those eight presidents joining hands with the antichrist of Bible prophecy. That first president is understood to be responsible for bringing down the wall, and the last is the one who will build the wall.

Sajarah sing miwiti mangsa kenabian iku nandhani sawijining pakaryan saka gerakan Protestan murtad, kang nuntun marang hukum Minggu, sing dilambangaké déning taun 1989, yaiku wiwitané mangsa mau. Ing taun 1989, “témbok” saka “tirai wesi” ambruk, lan ing pungkasan mangsa iki “témbok pamisah antarane Greja lan Nagara” ambruk. Wiwitan mangsa iku nandhani loro présidhèn kapisan saka wolung présidhèn pungkasan. Wiwitan iku nandhani kapausan ngalahaké mungsuhé, yaiku ateisme, ing Uni Sovyèt, lan sing pungkasan nandhani kapausan ngalahaké mungsuhé, yaiku Protestanisme, ing Amérika Sarékat. Wiwitan iku nuduhaké présidhèn kapisan saka wolung présidhèn mau (saka Parté Républik) gandhèng tangan karo antikristus saka ramalan Kitab Suci, lan pungkasané nandhani présidhèn pungkasan saka wolung présidhèn mau gandhèng tangan karo antikristus saka ramalan Kitab Suci. Présidhèn kapisan iku dimangertèni minangka wong sing tanggung jawab nggawa ambruké témbok mau, lan présidhèn pungkasan iku wong sing bakal mbangun témbok iku.

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.

Ing taun 1960, nganti tumeka marang wektu pungkasan ing taun 1989, Gerakan Reformasi Nasional modern wiwit diwiwiti. Sawisé pemilihan, mukjijat-mukjijat setan wiwit kelakon. Sadurungé angger-angger dina Minggu, manifestasi pungkasan para reformis nasional bakal ngangkat manèh sirah pulitiké. Ing wektu angger-angger dina Minggu, wis tekan mangsané pakaryan Satan kang nggumunaké. Sadurungé angger-angger dina Minggu, amarga kabutuhan nubuatan, kudu ana paukuman-paukuman sing ora mung nyirnakaké kamakmuran nasional Amérika Sarékat, nanging paukuman-paukuman iku uga, miturut kabutuhan nubuatan, kudu nganti mangkono abot lan nggegirisi, saéngga logika kanggo iku katetepaké, sing ndadèkaké wong-wong ing gerakan reformasi nasional pungkasan, yaiku para Nasionalis Kristen, bisa nemtokaké sebab saka paukuman-paukuman iku minangka para warga negara sing najisaké apa sing déning wong-wong mau disebut Dina Pangéran.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “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.

> “Yèn umat kita tetep ana ing sikap lesu lan tanpa greget kaya sing wis dilakoni, Gusti Allah ora bisa ngesokaké Roh Panjenengané marang wong-wong mau. Wong-wong mau durung siyap kanggo nyambut-gawé bebarengan karo Panjenengané. Wong-wong mau durung tangi marang kahanan sing ana lan ora nyumurupi bebaya sing ngancam. Saiki, luwih saka sadurungé tau, wong-wong mau kuduné ngrasakaké kabutuhané bakal waspada lan tumindak bebarengan.

> “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.

> “Pakaryan kang mirunggan saka malaekat katelu durung katon sajroning wigatine. Gusti Allah karsa manawa umaté kudu adoh luwih maju tinimbang kalenggahan kang saiki dienggoni. Nanging saiki, nalika wektuné wis teka kanggo padha tumindak, isih ana pepakoning kang kudu digawé. Nalika para National Reformers wiwit nyurung paugeran-paugeran kanggo matesi kamardikan agama, para pemimpin kita mesthiné wis waspada marang kahanan iku lan mesthiné wis nyambut-gawé kanthi temen kanggo nanggulangi upaya-upaya kasebut. Dudu tatananing Gusti Allah manawa pepadhang dipendhem saka umat kita—yaiku kayektèn wektu saiki kang padha butuhaké kanggo mangsa iki. Ora kabèh para pelados kita kang nglairaké piwulang malaekat katelu iku saèstu mangertèni apa kang dadi isi piwulang iku. Gerakan National Reform wis dianggep déning sapérangan wong minangka prakara kang cilik banget wigatine, mulané padha ora nganggep perlu kanggo maringi kawigatosan kang akèh marang iku, malah nganti ngrasa manawa kanthi mengkono padha nyawisaké wektu kanggo pitakonan-pitakonan kang kapisah saka piwulang malaekat katelu. Muga-muga Gusti paring pangapura marang para sadulur kita awit saka anggoné nerangaké piwulang kang satemené kanggo mangsa iki kanthi cara mengkono.

> “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.

> “Umat perlu ditangèkaké gegayutan karo bebayaning jaman saiki. Para pangreksa padha turu. Kita wus pirang-pirang taun kari ing mburi. Para pangreksa utama kudu ngrasa marang kabutuhan sing ngesak supaya ngati-ati marang awaké dhéwé, aja nganti padha kelangan kasempatan sing wis diparingaké marang wong-wong mau kanggo ndeleng bebaya-bebaya kuwi.”

> “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.

> “Manawa para pemimpin ing konferènsi-konferènsi kita saiki ora nampani pekabaran kang dikirim déning Allah marang wong-wong mau, lan ora banjur tumindak selaras karo pekabaran iku, greja-greja bakal nandhang kapitunan gedhé. Nalika juru-jaga, nalika weruh pedhang teka, muniaké slomprèt kanthi swara kang cetha, umat ing saindhenging barisan bakal nggemakaké pepènget iku, lan kabèh bakal nduwèni kalodhangan kanggo nyawisaké awak tumrap paprangan. Nanging kerep banget sang pamimpin ngadeg kanthi ragu-ragu, kaya-kaya ngandika: ‘Aja nganti kita kesusu banget. Bisa uga ana kaluputan. Kita kudu ngati-ati supaya aja nganti ngangkat wewarah palsu.’ Ragu-ragu lan ora mantep saka pihaké dhéwé iku sejatiné nguwuhaké: ‘Tentrem lan slamet.’ Aja kagèt. Aja padha sumelang. Bab prakara amandemen agama iki wis digedhèkké ngluwihi sing sakmesthiné. Kegiyatan iki kabèh bakal suda dhéwé.” Kanthi mangkono, satemené dhèwèké nyélaki pekabaran kang dikirim saka Allah, lan pepènget kang dirancang kanggo nggerakaké greja-greja iku gagal nindakaké pakaryané. Slomprèté juru-jaga ora muni kanthi swara kang cetha, lan umat ora nyawisaké awak kanggo paprangan. Juru-jaga kudu waspada, supaya déné marga saka ragu-ragu lan tundhané, jiwa-jiwa ora nganti katinggal binasa, lan getihé bakal katuntut saka tangané.

> “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?

> “Kita wis ngenteni pirang-pirang taun supaya ana undhang-undhang Minggu kang ditetepake ing nagara kita; lan saiki, nalika gerakan iku wis ana ing ngarepe kita, kita takon: Apa umat kita bakal nindakake kuwajibané ing prakara iki? Apa kita ora bisa mèlu mbiyantu ngangkat panji lan nimbali maju wong-wong kang ngajèni hak-hak lan kaluwihan-kaluwihan agamaé? Wektu iku saya cedhak, nalika wong-wong kang milih manut marang Gusti Allah tinimbang marang manungsa bakal digawé ngrasakake tangan panindhesan. Mulané, apa kita bakal ngremehake Gusti Allah kanthi meneng waé nalika pepakon-pepakon-Nya kang suci diidak-idak ing sangisoring sikil?”

> “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.

> “Nalika jagad Protestan, lumantar sikapé, lagi maringi konsesi marang Roma, ayo kita padha tangi supaya mangertèni kahanané lan nyawang pasulayan sing ana ing ngarepé kita miturut sipaté sing sejati. Para pengawal muga saiki ngunggahaké swarané lan nglairaké pekabaran kang dadi kayekten saiki tumrap wektu iki. Ayo kita tuduhaké marang wong akèh ana ing endi papan kita sajroning sajarah kenabian lan ngupaya nguripaké roh Protestanisme kang sejati, nggugah jagad supaya rumasa marang regané hak-hak kamardikan agama kang wis suwe dinikmati.

> “God calls upon us to awake, for the end is near. Every passing hour is one of activity in the heavenly courts to make ready a people upon the earth to act a part in the great scenes that are soon to open upon us. These passing moments, that seem of so little value to us, are weighty with eternal interests. They are molding the destiny of souls for everlasting life or eternal death. The words we utter today in the ears of the people, the works we are doing, the spirit of the message we are bearing, will be a savor of life unto life or of death unto death.

> “Gusti Allah nimbali kita supaya tangi, awit wekasan wis cedhak. Saben jam kang lumaku iku minangka jam tumindak ana ing plataran swarga kanggo nyawisake sawijining umat ana ing bumi supaya nindakake sawijiné pérangan ing prastawa-prastawa agung kang bakal enggal kababar marang kita. Wayah-wayah kang lumaku iki, kang tumrap kita kaya-kaya cilik regané, sajatiné kebak bobot kapentingan langgeng. Iku lagi mbentuk nasib jiwa-jiwa tumrap urip langgeng utawa pati langgeng. Tembung-tembung kang kita ucapake dina iki ana ing pangrungoné wong akèh, pakaryan-pakaryan kang kita tindakake, rohing warta kang kita gawa, bakal dadi ambu urip tumuju urip utawa pati tumuju pati.”

> “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.

> “Para sadulurku, apa kowé padha nyadari yèn kaslametanmu dhéwé, uga nasib jiwa-jiwa liyané, gumantung marang panyawisan sing saiki koklakoni kanggo mangsa panggawéan abot sing ana ing ngarepmu? Apa kowé nduwèni kakencenganing semangat, kasalehan, lan pengabdian kaya mangkono, sing bakal ndadèkaké kowé bisa tetep jejeg nalika panentangan digawa nglawan kowé? Menawa Gusti Allah tau ngandika lumantar aku, bakal tekan wektuné nalika kowé bakal digawa ana ing ngarsané para pasamuwaning paugeran, lan saben pendirian bebener sing kokugemi bakal dikritik kanthi keras banget. Wektu sing saiki akèh wong nglilakaké supaya kesasar tanpa guna, kuduné diwènèhake kanggo tanggung jawab sing wis dipasrahaké Gusti Allah marang kita, yaiku nyawisaké dhiri kanggo krisis sing wis nyedhak.” Testimonies, jilid 5, 714–716.

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