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

Igitabo cya Daniyeli — Ijana na Mirongo Ine na Karindwi

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

Uruhare rw’Imitwe y’Amadini mu Guhindura Politiki y’Amerika: Kuva kuri Pat Robertson kugera kuri Christian Coalition

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Twashoje ingingo iheruka n’igika gikurikira:

> “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.

> “Imbaraga zikora ibitangaza zigaragazwa binyuze mu byo kwizera imbaraga z’imyuka zizakoresha ububasha bwazo zirwanye abahitamo kumvira Imana aho kumvira abantu. Ubutumwa buva ku myuka buzatangaza ko Imana ari yo yabatumye kugira ngo bemeze abanga umunsi wa Ku Cyumweru ko bibeshya, bushimangira ko amategeko y’igihugu akwiriye kumvirwa nk’itegeko ry’Imana. Bazaririra ububi bukomeye buri mu isi kandi bashyigikire ubuhamya bw’abigisha b’amadini ko iyangirika rikabije ry’imyifatire myiza riterwa no guhumanya umunsi wa Ku Cyumweru. Uburakari buzabyutswa burwanya abantu bose banga kwemera ubuhamya bwabo.” 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.

“ubuhamya bw’abigisha b’idini yuko gusenyuka kw’imyitwarire mboneragihugu guterwa no guhumanya umunsi wa Ku Cyumweru,” ni ikimenyetso cy’amateka ageza ku gushyiraho agahato ko kuramya izuba muri Leta Zunze Ubumwe z’Amerika. Pat Robertson, umuvugabutumwa wo kuri televiziyo w’Umunyamerika kandi washinze Christian Broadcasting Network (CBN) na Christian Coalition, yiyamamarije kuba Perezida wa Leta Zunze Ubumwe z’Amerika mu matora y’imbanzirizamushinga y’Abarepubulikani mu 1988. Kwiyamamaza kwa Robertson kwibanze ku gukangurira no gushyira hamwe abatoye b’Abakristo b’abahezanguni no guteza imbere ibibazo by’imibereho n’imyitwarire bihuje n’imyizerere ye y’ivanjiri. Mu gihe cy’iherezo mu 1989, mu mateka y’uwa mbere mu baperezida umunani ba nyuma, umuyobozi kandi washinze Christian Coalition yiyamamarije umwanya wa perezida. Amateka y’ubuperezida bwa Reagan, agereranya amateka ya perezida wa nyuma w’Umurepubulikani.

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.

Imanza z’Imana zigiye kurema imimerere isohoza igice cyanditswe mbere gikuwe mu gitabo The Great Controversy, kandi ihuye n’umurimo wa Christian Coalition. Christian Coalition yabayeho kugira ngo ikemure ibibazo by’imyitwarire n’imibereho Sister White agaragaza ko bidashobora gukemurwa n’abafite ububasha bw’ubutegetsi. Christian Coalition, mu mateka ya Reagan, ihagarariye urugendo rusa n’urwo mu gihe cya vuba cyane kiri imbere. Mu buryo bw’ubuhanuzi, Christian Coalition yagereranyijwe na National Reform Movement mu gihe cy’ikibazo cy’amategeko yo ku Cyumweru gifitanye isano na Blair Bills mu myaka ya 1880 n’iya 1890. National Reform Movement yashinzwe mu 1888, kandi Sister White yerekeje kuri uwo mutwe mu buryo bwihariye mu nyandiko ze.

> “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?

> “Akaga gakomeye gategereje ubwoko bw’Imana. Akaga gategereje isi. Urugamba rukomeye kurusha izindi zose mu bihe byose ruri hafi cyane yacu. Ibintu tumaze imyaka irenga mirongo ine, dushingiye ku butware bw’ijambo ry’ubuhanuzi, dutangaza ko byenda kuba, ubu birimo kubera imbere y’amaso yacu. Kandi n’ubu ikibazo cy’ivugururwa ry’Itegeko Nshinga rigabanya umudendezo w’umutimanama cyamaze gushyikirizwa abagize inteko ishinga amategeko b’ihugu. Ikibazo cyo guhatira abantu gukomeza umunsi w’Icyumweru cyabaye ikibazo gifitiwe inyungu n’uburemere ku rwego rw’igihugu. Tuzi neza cyane uko iyi gahunda izarangira. Ariko se twiteguye guhangana n’ingaruka zayo? Mbese twasohoje mu budahemuka inshingano Imana yatubikije yo kuburira abantu akaga kabari imbere?”

> “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.

> “Haraho benshi, ndetse no mu bagize uruhare muri uyu mutwe wo guhatira abantu gukomeza ku cyumweru, bahumishijwe amaso ku ngaruka zizakurikiraho zitewe n’iki gikorwa. Ntibabona yuko barimo kurwanya mu buryo butaziguye umudendezo w’iyobokamana. Hariho benshi batigeze basobanukirwa n’ibyo Isabato ya Bibiliya isaba n’umusingi w’ibinyoma ikigo cy’icyumweru gishingiyeho. Umugambi uwo ari wo wose ushyigikira amategeko yerekeye iyobokamana, mu by’ukuri ni igikorwa cyo kwemera ubupapa, bumaze ibinyejana byinshi burwanya ubutaruhuka umudendezo w’umutimanama. Ukwizihiza icyumweru kubaho kwako nk’ikigo cyitwa icy’Abakristo kubikesha “amayobera yo gukiranirwa;” kandi kugishyira mu bikorwa bizaba ari ukwemera by’ukuri amahame ari yo nkingi y’ibanze ya Romanisimu. Igihe igihugu cyacu kizaba kihakanye amahame y’ubutegetsi bwacyo ku buryo gishyiraho itegeko ryo ku cyumweru, Ubuporotesitanti muri icyo gikorwa buzasangira ubufatanye n’ubupapa; nta kindi bizaba ari cyo uretse guha ubuzima igitugu kimaze igihe kirekire gitegereje n’ishyaka ryinshi uburyo cyongera kwaduka mu butegetsi bw’igitugu bukora.”

> “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.

> Umutwe wo Kuvugurura Igihugu, ukoresha ububasha bw’amategeko y’idini, niwugerwaho neza mu miterere yawo yuzuye, uzagaragaza kutihanganirana n’igitugu nk’ibyaganje mu bihe byahise. Inama z’abantu icyo gihe zifasheho uburenganzira bwa Kimana, zicisha munsi y’ubutegetsi bwazo bw’igitugu umudendezo w’umutimanama; kandi gufungwa, kwirukanwa, n’urupfu byakurikiraga ababarwanyaga ibyo zategekaga. Niharamuka ubupapa cyangwa amahame yabwo byongeye guhabwa ububasha binyuze mu mategeko, umuriro w’itotezwa uzongera kuryoshywa kurwanya abatazemera gutamba umutimanama n’ukuri bubahiriza ibinyoma byamamaye. Iki kibi kiri hafi kuba impamo.

> “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?

> “Iyo Imana yaduhaye umucyo utwereka akaga kari imbere yacu, twahagarara dute tudafite urubanza imbere yayo niba twirengagije gushyiraho imbaraga zose dufite ngo tuwugeze ku bantu? Twanyurwa no kubareka bagahura n’iki kibazo gikomeye bataburiwe?”

> “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.’

> “Imbere yacu hari icyizere cy’urugamba ruzakomeza, ruri mu kaga ko gufungwa, gutakaza ibyacu, ndetse n’ubugingo ubwabwo, kugira ngo turwanirire amategeko y’Imana, ahindurwa ubusa n’amategeko y’abantu. Muri iyi mimerere, ubwenge bw’isi buzasaba ko abantu bagaragaza inyuma ko bubahiriza amategeko y’igihugu, ku bw’amahoro n’ubwumvikane. Kandi hariho bamwe bazanashishikariza iyo nzira bifashishije Ibyanditswe Byera bati: ‘Umuntu wese agandukire abatware bamutwara…. Kuko abatware bariho bashyizweho n’Imana.’”

> “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.

> “Ariko se ni iyihe nzira abagaragu b’Imana banyuzemo mu bihe bya kera? Ubwo abigishwa babwirizaga Kristo, ari na We wabambwe, nyuma yo kuzuka Kwe, abatware babategetse kutazongera kuvuga cyangwa kwigisha mu izina rya Yesu. ‘Ariko Petero na Yohana barabasubiza bati: Niba ari byo imbere y’Imana kubumvira kuruta kumvira Imana, nimubyihitiremo. Kuko tudashobora kudahwema kuvuga ibyo twabonye kandi twumvise.’ Bakomeje kubwiriza inkuru nziza y’agakiza kabonerwa muri Kristo, kandi imbaraga z’Imana zashingiye ubuhamya kuri ubwo butumwa.” 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?”

Imanza z’Imana zigiye gutuma habaho imiterere mu nzego z’imibereho y’abantu, iz’ubukungu n’iz’idini muri Leta Zunze Ubumwe za Amerika, izatanga ishingiro ry’imitekerereze kugira ngo abayobozi b’amadini batangire guhamagarira ko habaho ububyutse bw’imyitwarire myiza mu ruhame, nk’uko byagereranyijwe mu myaka ya 1880 n’iya 1890, hanyuma nanone no mu mateka ya perezida waranze igihe cy’imperuka mu mwaka wa 1989. “Ikibazo gikomeye gitegereje ubwoko bw’Imana. Ikibazo gitegereje isi.” Mushiki wa White abaza ibibazo bibiri ati, “Ubwo Imana yaduhaye umucyo utwereka akaga kadutegereje imbere, twahagarara dute tudaciriweho iteka mu maso yayo niba twirengagije gukoresha imbaraga zose dufite kugira ngo tukageze ku bantu? Mbese twanyurwa no kubareka bagahura n’iki kibazo gikomeye bataburiwe?”

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.

Ni uruhe rumuri rwabayeho rugaragaza akaga kari imbere yacu, kandi niba nta rumuri rwabayeho, ni gute Imana yuje urukundo yashinja ubwoko bwayo kutatangaza ubutumwa bwo kuburira, niba butari bwarigeze bwumva ubwo butumwa bwo kuburira? Mukunzi musomyi, uzabazwa ibyo wari warahishuriwe n’urumuri ruhagarariwe n’izi ngingo.

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.

Ibisobanuro byihariye by’imiterere y’ububasha bw’ikiyoka cy’Abademokarate, ububasha bw’umuhanuzi w’ibinyoma w’Abarepubulikani, ububasha bwa gipapa, Isilamu n’itorero ry’Abadiventisiti b’i Lawodikiya, kimwe na Isirayeli nyakuri muri izi ngingo, bizafatwa nk’imvugo z’urwango n’abafite ubutegetsi; nyamara ni ubutumwa buva mu Ijambo ry’Imana bushyizweho n’uburyo bw’inyigisho y’umurongo ku murongo, kandi iyo mirongo iri gutaka yerekana ko imanza z’Imana zigiye kwiyongera no kwihuta mu kubaho kenshi.

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.

Mu buryo bw’ubuhanuzi, ihuriro ry’Abakristo ryishyize hamwe mu mateka mbere gato y’igihe cy’imperuka mu mwaka wa 1989, rifite ishyirwa mu bikorwa rifite akamaro karushijeho kuba kanini kuruta kuba gusa isano rihuje n’imyaka ya 1880 n’iya 1890. Mu gice tumaze kuvana mu magambo ya Mushiki wa White, agaragaza ko ubupfumu bwo mu mwuka ari bumwe mu buryo bubiri Satani afatisha isi mu bunyage, hanyuma agasoza amagambo amwe asobanura ibitangaza azakora.

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.

Nyuma y’amatora yo mu 1988, bityo nyuma y’ukuza kwa Christian Coalition, habayeho ukugaragara gukomeye cyane kw’ibitangaza bya satani mu bwami bw’ikiyoka, mu bwami bw’inyamaswa no mu bwami bw’umuhanuzi w’ibinyoma. Ni ngombwa guhuza neza ibyo bintu byabaye, kuko bishushanya ukuza kwa Satani yigana Kristo nyuma y’itegeko ryo ku cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika.

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.

Mu rwego rwa Gatolika, mu myaka ya 1990 isi yose yarebye uko habaye ibigaragara by’uwiswe Bikira Mariya, biherekezwa n’ibitangaza byo kwa satani birimo amashusho y’abera ava amaraso, ibitangaza by’ibigaragara mu kirere, kugwa kw’udupapuro tw’indabyo duturutse mu kirere kitariho ibicu, n’ibindi bitangaza by’ubupfapfa bya satani. Muri ibyo bihe, ingendo ntagatifu z’ibihumbi by’abantu zo hirya no hino ku isi zakorwaga n’imbaga nyamwinshi, zikururwa n’ibiyobya byakozwe n’ibi bintu. Ibitabo byarabyanditsweho, abanyamakuru barabikurikirana babikoraho iperereza, ibinyamakuru nka Time na Newsweek na byo byabishyiraga ku rupapuro rwa mbere.

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.

Mu bwami bw’igisato, ibishushanyo by’Abahindu bo mu Buhinde byagaragaje ibitangaza bya satani, ubwo ibyo bishushanyo byanywaga amazi y’amaturo yo kunywa byari bishyizwe ku minwa yabyo, bikanyuzwa mu biyiko cyangwa mu birahure. Icyo kintu cyatangiriye mu mudugudu muto umwe wo mu Buhinde gikwira igihugu cyose, nk’ibikeri byo muri Egiputa. Amakuru ya televiziyo ya BBC yakoze inkuru isobanura icyo kintu, maze nk’aho yongeyeho igitekerezo cya nyuma, umunyamakuru wa BBC kuri televiziyo abaza ati: “Nibaza icyabaho turamutse ejo tujyanye ku Nzu Ndangamurage ya London, maze tugatuza ku kimwe mu bishushanyo by’Abahindu ikirahure cy’amata?” Mu makuru yo ku mugoroba wo ku munsi wakurikiyeho, hagaragaye uwo munyamakuru nyine ari ku Nzu Ndangamurage ya London, maze kamera zirimo gufata amashusho, aha icyo gishushanyo kinini cy’Umuhindu ikirahure cy’amata. Ikirahure kimaze gukora ku minwa y’icyo gishushanyo, ayo mata yahise yinjizwa muri cyo.

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.

Mu by’umwuka bwo mu buhanuzi bw’Abahinde bo muri Amerika, imbogo y’umweru yitwaga “Miracle” yavukiye ku itariki ya 20 Kanama 1994, mu isambu ya Dave na Valerie Heider hafi ya Janesville, muri Wisconsin. Miracle yavukanye ubwoya bw’umweru, kandi kuvuka kwayo byafashwe na bamwe nk’ugusohora k’ubuhanuzi bw’Abasangwabutaka bo muri Amerika. Mu migenzo itandukanye y’Abasangwabutaka bo muri Amerika, kuvuka kw’imbogo y’umweru kubonwa nk’igikorwa cyera kandi gifite ubusobanuro bukomeye, gishushanya ubumwe, amahoro, no kuvugururwa mu by’umwuka. Miracle yakwegereye abantu benshi cyane kandi ihinduka ikimenyetso cy’ibyiringiro n’ubusobanuro bwo mu by’umwuka ku bantu benshi. Ubuhanuzi bw’imbogo y’umweru bukomoka kera cyane, kandi bufitanye isano itaziguye n’igikoresho cyera kurusha ibindi byose cyo mu idini ryabo ry’ubupfumu rishingiye ku by’umwuka ry’Abasangwabutaka bo muri Amerika, kuko ari mu nkuru ya mbere y’imbogo y’umweru ari ho “umuyoboro w’itabi” winjijwe muri uwo muco.

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.

Mu wa 1994, mu bwami bw’umuhanuzi w’ibinyoma bw’Abaporotesitanti b’abahakanyi, haje gutangira umutwe w’Ibitwenge Byera, uzwi kandi nka Umugisha wa Toronto, watangiye muri Mutarama 1994 ku rusengero rwa Toronto Airport Vineyard Church (ubu ruzwi nka Catch The Fire Toronto) i Toronto, Ontario, muri Kanada. Byabaye mu gihe cy’uruhererekane rw’amateraniro y’ububyutse yayoborwaga n’abashumba John na Carol Arnott, ubwo hagaragaraga hagati y’abateraniye hamwe ibintu byo guseka bidashobora kwifata, hamwe n’ibindi bigaragarizwa nko guhinda umushyitsi, kurira, no kugwa hasi, cyangwa kwigana inyamaswa n’amajwi y’inyamaswa (akenshi byitwaga “kwicwa n’Umwuka” cyangwa “gusinda mu Mwami”).

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.

Ibitwenge n’ibindi bigaragaro byitirirwaga n’ababigizemo uruhare kuba byaterwaga n’uko Umwuka Wera ahari kandi akora, ari byo byatumye hakoreshwa imvugo ngo “Ibitwenge Byera” mu gusobanura iyo miterere. Amateraniro y’ububyutse yabereye kuri Toronto Airport Vineyard Church yakwegereye abantu benshi kandi yitabwaho n’abashyitsi baturutse hirya no hino ku isi, bituma uwo mutwe ukwirakwira no mu yandi matorero no mu yindi miryango. Abantu baturukaga impande zose z’isi baje kugira ngo bibonere ibyo bitwenge, kandi iyo basubiraga mu matorero yabo, ayo matorero na yo akenshi yahitaga atangira kugaragaza ibyo bigaragaro by’abadayimoni.

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 yashinze Christian Broadcasting Network (CBN) mu mwaka wa 1960. CBN yari imwe mu miyoboro ya mbere ya televiziyo yagenewe porogaramu za Gikristo, kandi yagize uruhare rukomeye mu mikurire y’inganda z’itangazamakuru rya Gikristo muri Leta Zunze Ubumwe za Amerika. Uko imyaka yagiye ishira, CBN yaguye cyane mu bugari no mu ngaruka zayo ikoresheje televiziyo, radiyo, n’itangazamakuru rya dijitali, ihinduka umwe mu miryango minini kurusha indi yose y’itangazamakuru rya Gikristo ku isi.

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.

Mu 1988, yashinze Christian Coalition, kandi yiyamamarije umwanya w’Umukuru w’Igihugu wa Leta Zunze Ubumwe za Amerika. Imyizerere ye ikomoka ku National Reform Movement no ku Lord’s Day Alliance. Izo nzego zombi zatangiye mu 1888, kandi zashyigikiraga ivugururambaga ritandukanye rishingiye ku mahame ya Gikristo, harimo kubuza inzoga, uburenganzira bw’abagore bwo gutora, no kwizihiza Isabato (Ku Cyumweru) nk’umunsi wo kuruhuka no gusenga. Uwo mutwe watekerezaga wari warayobowe n’Ubuporotesitanti bw’Ivugabutumwa kandi ugaharanira gushyiraho “igihugu cya Gikristo” kiyoborwa n’amahame ya Bibiliya. Robertson yagereranyaga ayo mahame nyene nk’ayahagarariwe na National Reform Movement na Lord’s Day Alliance. Ni cyo cyatumye anashing a 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 yashyizeho Kaminuza ya Regent mu mwaka wa 1977, ahuje n’inyigisho ya Gatolika William Miller yarwanyije ashize amanga. Ubugatolika n’Ubugaporotesitanti bw’ubuhakanyi bikoresha uburyo bwa satani bwo gusobanura Bibiliya, uburyo butanga, mu zindi mbuto zabwo zitarejejwe, ukwizera ko hazabaho imyaka igihumbi y’amahoro mbere y’uko Yesu agaruka by’ukuri. Robertson yemera ko kaminuza ye itoza abagabo n’abagore kuzaba abazarangiza imirimo y’ubutegetsi bw’imyaka igihumbi bwa Kristo muri ya Mileniyumu ivugwa muri Bibiliya. Ijambo “regent” risobanura umuntu ukora nk’uhagarariye cyangwa umwungirije w’umutegetsi cyangwa umwami, uri hanze y’igihugu.

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.

Mbere y’igihe cy’imperuka mu 1989, guhera nibura mu 1960, ibisa n’iby’iki gihe by’amashyirahamwe yasunikaga ishyirwaho ry’itegeko ryo ku Cyumweru mu 1888 byinjiye mu mateka. Nyuma ya 1989, ukwigaragaza kwa satani kwahungabanyije ibyiciro byose uko ari bitatu by’urwego rw’idini rw’ikiyoka, inyamaswa, n’umuhanuzi w’ibinyoma. Yesu buri gihe ahuza iherezo ry’ikintu n’itangiriro ry’ikindi kintu, kandi 1989, “igihe cy’imperuka” cyo mu murongo wa mirongo ine wa Daniyeli cumi n’umwe, gitangira igihe cy’ubuhanuzi kirangirira ku itegeko ryo ku Cyumweru rigiye kuza vuba ryo mu murongo wa mirongo ine n’umwe. Iryo tegeko ryo ku Cyumweru nirigeraho, Satani azigaragaza asa na Kristo, kandi igikorwa cye cy’ikirenga cy’ubushukanyi kizatangira, giherekejwe n’ibitangaza no gukiza indwara.

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.

Amateka atangira icyo gihe cy’ubuhanuzi aranga umurimo w’umutwe wa Giprotestanti w’ubuhakanyi, uyobora ku itegeko ryo kuruhuka ku Cyumweru, ryashushanyijwe na 1989, ari na wo mwaka wo gutangira kw’icyo gihe. Mu 1989, “urukuta” rw’“umwenda w’icyuma” rwaraguye, kandi ku iherezo ry’icyo gihe “urukuta rw’itandukanya ry’Itorero na Leta” ruragwa. Intangiriro y’icyo gihe iranga ba perezida babiri ba mbere bo muri ba perezida umunani ba nyuma. Intangiriro iranga ubupapa bunesha umwanzi wabwo w’ubutemera Imana muri Leta Zunze Ubumwe z’Abasoviyeti, naho iherezo rikagaragaza ubupapa bunesha umwanzi wabwo wa Giprotestanti muri Leta Zunze Ubumwe za Amerika. Intangiriro iranga uwa mbere muri abo ba perezida umunani (Umurepubulikani), ahuza amaboko n’umwanzi wa Kristo wo mu buhanuzi bwa Bibiliya, kandi iherezo rikagaragaza uwa nyuma muri abo ba perezida umunani ahuza amaboko n’umwanzi wa Kristo wo mu buhanuzi bwa Bibiliya. Uwo perezida wa mbere yumvikana nk’uwabaye nyirabayazana wo guhirika urwo rukuta, kandi uwa nyuma ni we uzubaka urukuta.

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.

Mu 1960, kugeza ku gihe cy’imperuka mu 1989, ni bwo Umutwe w’Igihugu wo Kuvugurura wa kijyambere watangiye. Nyuma y’amatora, ibitangaza bya satani byatangiye. Mbere y’itegeko ryo ku Cyumweru, ukwigaragaza kwa nyuma kw’abavugurura b’igihugu kuzongera kuzamura umutwe wabyo wa politiki. Mu gihe cy’itegeko ryo ku Cyumweru, igihe kizaba kigeze cy’imirimo itangaje ya Satani. Mbere y’itegeko ryo ku Cyumweru, kubera ugusohora kw’ubuhanuzi, hazabaho byanze bikunze imanza zitazavanaho gusa uburumbuke bw’igihugu cya Leta Zunze Ubumwe za Amerika, ahubwo izo manza, kubera ugusohora kw’ubuhanuzi, zizaba zigomba kuba zikomeye kandi ziteye ubwoba ku buryo hazashyirwaho urukurikirane rw’ibitekerezo rutuma abari mu mutwe wa nyuma wo kuvugurura igihugu, ari bo Bakirisitu b’Igihugu, babasha kugaragaza impamvu y’izo manza, bakayihamya ku baturage bahumanya icyo bo bita Umunsi w’Umwami.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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.

> “Niba abantu bacu bakomeje kuba mu mimerere yo kudashishikara bayemo, Imana ntishobora kubasukaho Umwuka Wayo. Ntibiteguye gukorana na Yo. Ntibakangutse ku mimerere y’ibintu kandi ntibamenya akaga kabugarije. Bakwiriye kumva ubu, kurusha mbere hose, ko bakeneye kuba maso no gukora bahuje umugambi.”

> “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.

> “Umurimo wihariye w’umumarayika wa gatatu ntiwabonywe mu kamaro kawo. Imana yashatse ko ubwoko bwayo buba imbere cyane y’urwego buriho uyu munsi. Ariko noneho, igihe kigeze ngo bubyukire gukora, buracyafite imyiteguro yo gukora. Igihe Abavugurura Igihugu batangiraga gusaba ingamba zigamije kugabanya ubwisanzure bw’idini, abagabo bacu bayobozi bagombaga kuba maso ku mimerere y’ibintu kandi bagombaga gukora bashizeho umwete kugira ngo bahagarike izo mbaraga. Ntabwo biri mu migambi y’Imana ko umucyo wimwe ubwoko bwacu—ukuri kw’iki gihe nyakuri bari bakeneye muri iki gihe. Abakozi bacu bose babwiriza ubutumwa bw’umumarayika wa gatatu si ko basobanukiwe by’ukuri ibigize ubwo butumwa. Hari bamwe babonye umurimo wo Kuvugurura Igihugu nk’ufite akamaro gake cyane ku buryo batabonye ko ari ngombwa kuwitaho cyane, ndetse banumvise ko kubikora byaba ari ugukoresha igihe ku bibazo bitandukanye n’ubutumwa bw’umumarayika wa gatatu. Uwiteka ababarire bene Data bacu kuba barasobanuye batyo ubutumwa ubwabwo bw’iki gihe.”

> “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 bakeneye gukangurwa ku byerekeye ibyago byo muri iki gihe. Abarinzi barasinziriye. Turi inyuma ho imyaka myinshi. Abarinzi bakuru nibumve ko ari ngombwa byihutirwa kwirinda ubwabo, kugira ngo badatakaza uburyo bahawe bwo kubona ibyo byago.

> “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.

> “Niba abayobozi bakuru bo mu makonferanse yacu batemera ubu ubutumwa bohererejwe n’Imana, kandi ntibahuze umurongo w’ibikorwa, amatorero azahura n’igihombo gikomeye. Iyo umurinzi abonye inkota ije, akavuga ihembe mu buryo bwumvikana neza, abantu bari ku murongo bose bakumvikanisha uwo muburo, kandi buri wese akabona uburyo bwo kwitegura intambara. Ariko incuro nyinshi cyane umuyobozi yagiye ahagarara aseta ibirenge, asa n’uvuga ati: ‘Ntidukwiriye kwihutira cyane. Hashobora kuba harimo ikosa. Tugomba kwitonda kugira ngo tudateza impuruza y’ibinyoma.’ Uku kujijinganya kwe n’ukutamenya neza kwe ubwabyo ni ugutaka ngo: ‘Amahoro n’umutekano.’ Ntimuhagarike umutima. Ntimukuke umutima. Iki kibazo cy’ivugururwa ry’idini cyashyizwe hejuru cyane kuruta uko byari bikwiriye. Uku kubyutsa abantu kose kuzagenda gushira.” Bityo rero, mu by’ukuri ahakana ubutumwa bwoherejwe n’Imana, kandi umuburo wari ugenewe gukangura amatorero ntusohoze umurimo wawo. Ihembe ry’umurinzi ntirivuga mu buryo bwumvikana neza, kandi abantu ntibitegura urugamba. Umurinzi yirinde, kugira ngo kujijinganya kwe no gutinda kwe bitazatuma imitima ipfa, maze amaraso yayo azasabwe mu kuboko kwe.

> “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?

> Tumaze imyaka myinshi dutegereje ko mu gihugu cyacu hashyirwaho itegeko ryerekeye ku Cyumweru; kandi none ko uwo mutwe ugeze hafi yacu rwose, turabaza tuti: Mbese abantu bacu bazakora inshingano yabo muri iki kibazo? Ntitwashobora se gufasha kuzamura ibendera no guhamagara kuza imbere abafite icyo bita ku burenganzira bwabo n’imigisha yabo byo mu by’idini? Igihe kiri kwegera vuba ubwo abahitamo kumvira Imana aho kumvira abantu bazatuma bumva ukuboko k’akarengane. Mbese icyo gihe tuzatuka Imana dukomeza guceceka mu gihe amategeko yayo yera asatirirwa n’ibirenge?

> “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.

> “Mu gihe isi y’Abaporotesitanti, binyuze ku myifatire yayo, iri kugenda igira ibyo yegurira Roma, nimucyo dukanguke kugira ngo dusobanukirwe uko ibintu bihagaze kandi turebere ku rugamba ruri imbere yacu mu buryo rwose rukwiriye. Nimucyo abarinzi ubu bazamure ijwi ryabo kandi batangaze ubutumwa ari bwo kuri guhari kuri iki gihe. Nimucyo twereke abantu aho tugeze mu mateka y’ubuhanuzi kandi dushake gukangura umwuka w’Abaporotesitanti nyakuri, dukanguza isi ngo imenye agaciro k’uburenganzira bw’umudendezo w’idini yishimiye kuva kera.”

> “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.

> Imana iraduhamagarira gukanguka, kuko iherezo riri hafi. Buri saha ishira ni iy’ibikorwa bibera mu bikari byo mu ijuru kugira ngo hategurwe abantu bari mu isi bazagira uruhare mu mashusho akomeye agiye kutwugariza vuba. Ibi bihe bishira, bisa n’aho kuri twe bifite agaciro gato cyane, byikoreye inyungu ziremereye z’iteka ryose. Birimo kubumba iherezo ry’ubugingo bw’abantu ku bugingo bw’iteka cyangwa ku rupfu rw’iteka. Amagambo tuvuga uyu munsi mu matwi y’abantu, imirimo dukora, umwuka w’ubutumwa dutwaye, bizaba impumuro y’ubugingo izana ubugingo cyangwa impumuro y’urupfu izana urupfu.

> “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.

> “Bene data, mbese murabona yuko agakiza kanyu ubwanyu, kimwe n’iherezo ry’izindi roho, bishingiye ku kwitegura murimo ubu kubw’ikigeragezo kiri imbere yacu? Mbese mufite ubwo bushyuhe bw’umwete, ubwo bubaha-By’Imana no kwitanga, bizatuma mushobora guhagarara igihe muzaterwaho kurwanywa? Niba Imana yarigeze ivugana ikoresheje jye, igihe kizaza ubwo muzajyanwa imbere y’inama, kandi buri hame ry’ukuri mukomeyeho rizasesengurwa rikakazwa cyane. Igihe benshi ubu bemerera gupfa ubusa, cyari gikwiye gukoreshejwa inshingano Imana yaduhaye yo kwitegura ikibazo gikomeye kiri hafi kuza.” Testimonies, volume 5, 714–716.

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