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

Ekitabo kya Danyeri - Ennamba Kikumi mu Ana mu Musanvu

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

Omugaso gw’ebibiina by’eddiini mu kutondawo ebyobufuzi bya Amerika: Okuva eri Pat Robertson okutuuka ku Christian Coalition

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Twamaliriza oluwandiiko olwasembayo n’ekitundu kino wammanga:

> “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.

> "Amaanyi agakola eby’amagero agalabisibwa okuyita mu by’emizimu gajja okukozesa obuyinza bwagwo okulwanyisa abo abasalawo okugondera Katonda so si bantu. Obubaka okuva mu mizimu buligamba nti Katonda y’abatuma okukakasa abagaana okuwa Sande ekitiibwa nti bali mu nsobi, nga bwe bategeeza nti amateeka g’eggwanga galina okugonderwa ng’etteeka lya Katonda. Banaakaabira obutali butuukirivu obukulu obuli mu nsi era bawagire obujulizi bw’abayigiriza b’eddiini nti okwonooneka kw’empisa kuvudde ku kutyoboola Sande. Obusungu bunene bulizukuka ku bonna abagaana okukkiriza obujulizi bwabwe." Olutalo Olukulu, 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.

"Obujulizi bw’abayigirizi b’eddiini nti obunafu n’okwononebwa kw’empisa kuleetebwa olw’okwonoona obutukuvu bwa Sande," kye kabonero mu byafaayo akalaga olugendo olutuusa ku kukakamiza okusinza enjuba mu United States. Pat Robertson, mubuulizi w’Enjiri ku ttivvi ow’Amerika era omutandisi wa Christian Broadcasting Network (CBN) ne Christian Coalition, yayimirira okuvuganya ku bwa Pulezidenti wa United States mu kulonda okusooka okw’Abarepulikaani mu 1988. Kampeni ya Robertson yateeka essira ku kukungaanya abalonzi Abakristaayo abekkakamu n’okuwagira ensonga z’eby’obulamu bw’eggwanga n’empisa ezikwatagana n’okukkiriza kwe okw’evanjirayo. Mu kiseera ky’enkomerero mu 1989, mu byafaayo by’omusooka ku ba Pulezidenti munaana ab’enkomerero, omukulembeze era omutandisi wa Christian Coalition yayimirira okuvuganya ku bwa pulezidenti. Ebyafaayo eby’obwa Pulezidenti bya Reagan bifaananyiriza ebyafaayo bya Pulezidenti w’ekibiina ky’Abarepulikaani ow’enkomerero.

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.

Ebibonerezo bya Katonda biri kumpi okuleeta embeera ejituukiriza ekyawandiikibwa ekyasooka okuva mu The Great Controversy, era efaanagana n’omulimu gwa Christian Coalition. Christian Coalition yajja okukola ku bizibu by’empisa n’eby’obwa wamu Sister White by’alaga nti abo abalina obuyinza mu gavumenti tebasobola kubisalaawo. Mu byafaayo bya Reagan, Christian Coalition kiyimirira ng’ekibiina ekifaanana ennaatera okubaawo mu biseera ebiri kumpi nnyo. Mu by’obunnabbi, Christian Coalition yafaanaŋanyizibwa National Reform Movement mu kiseera eky’ekizibu ekinene eky’etteeka lya Sande ekyaali kigattiddwa ne Blair Bills mu myaka gya 1880 ne 1890. National Reform Movement yateekebwawo mu 1888, era Sister White yagikwataako mu bw’enjawulo mu byawandiiko bye.

> “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?

> Obuzibu obukulu bulindirira abantu ba Katonda. Obuzibu bulindirira ensi. Olutalo olusinga obukulu mu mirembe gyonna luli mu maaso gaffe. Ebintu bye tumaze emyaka egisukka mu amakumi ana nga tubyogerako, nga tusinziira ku buyinza bw’ekigambo ky’obunnabbi nti byali bya kusemberera okutuuka, kati bibaawo mu maaso gaffe. Kale kati ensonga ey’okukyusa mu Ssemateeka okuziyiza eddembe ly’omutima ekubiriziddwa eri abateekawo amateeka g’eggwanga. Ensonga ey’okuwaliriza okukuuma olunaku lwa Sande efuuse ensonga ey’interesi y’eggwanga yonna era ey’omugaso omunene. Tumanyi bulungi kye kinaavaamu mu kunyiikiza kuno. Naye tuli beetegefu ku nsonga eno? Tutuukirizza mu bwesigwa omulimu Katonda gw’atukwasizza ogw’okulabula abantu ku kabi akali mu maaso gaabwe?

> “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.

> Waliwo bangi, naddala ne mu abo abali mu kibiina eky’okukaka okukuuma Sande, abafudde ng’ababofu ku bivaamu ebigenda okugoberera ekikolwa kino. Tebalaba nti bakuba butereevu ku ddembe ery’eddiini. Waliwo bangi abatannategeera nsonga za Ssabbiiti ya Bayibuli, era n’ensise ennamu gye wesimbiddwa enteekateeka eya Sande. Buli kaweefube oguwagira okuteekawo amateeka ag’eddiini, mu mazima, kubeera kugonja eri obwakapapa, obw’emirembe mingi obubeera bulwanyisa eddembe ly’omu mutima. Okukuuma Sande, ng’enteekateeka eyitibwa nti ey’OkuKristayo, kuberaawo kwakyo kusinzira ku “ekyama eky’obujeemu;” era okukakazibwa kwayo kujja kubeera ng’okussaamu omukono ku nsonga entongole ez’ejjinja ery’ensonda ery’ObuRoma. Bwe kinaaba kituuse eggwanga lyaffe ne likyawa emitendera egya gavumenti yaalyo ne liteeka etteeka lya Sande, ObuProtestanti mu kikolwa kino bujja okwegatta n’obukapapa; era kino tebijja kuba kirala wabula okuwa obulamu obufuzi obw’ekikambwe obubadde okumala ebbanga ddene nga bulindirira akaseera okuzukuka nate nga bufuzi obw’ennyigiriza obukola.

> “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.

> Ekibiina ky’okutereeza kw’eggwanga, nga kikozesa obuyinza bw’amateeka ag’eddiini, kijja, bwe kinaabanga kimaze okukula ddala, kulaga obutagumiikiriza n’okunyigiriza eby’emu n’ebyaafuga mu myaka egy’edda. Mu biro ebyo, ebiteeso by’abantu bye yetwalira obuyinza bwa Katonda, ne bimenya wansi w’obuyinza bwabwe obw’ekikambwe eddembe ly’okusalawo okw’omu mutima; era okuggalirwa mu kkomera, okusengulwa, n’okufa byagoberera abo abaagaana ebiragiro byabwe. Obupapa oba emisingi gyabwo bwe binaateekebwawo nate mu mateeka ne biweebwa obuyinza, omuliro gw’okutulugunyizibwa guddamu okukuma eri abo abatawaayo ssaddaaka eddembe ly’okusalawo okw’omu mutima n’amazima mu kussaamu ekitiibwa ensobi ez’akkirizibwa ennyo. Obubi buno buli kumpi okutuukirira.

> “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?

> Bwe Katonda atuwadde omusana ogulaga obulabe obuli mu maaso gaffe, tuyinza tutya okuyimirira nga tetuliko musango mu maaso ge singa twerema okukola buli kimu kwe tuyinza okukireeta mu maaso g’abantu? Tuyinza okumalira gobe okubaleka okusisinkana ensonga ennene eno nga tebalabuddwa?

> “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.’

> Mu maaso gaffe waliwo olutalo olugenda mu maaso, nga tuteeka mu katali okusibibwa, okufiirwa eby’obugagga, era n’obulamu bennyini, olw’okukuuma etteeka lya Katonda, erifuulibwa busa olw’amateeka g’abantu. Mu mbeera eno, amagezi g’ensi gajja kutusendasenda tugonde mu maaso g’abantu ku mateeka g’eggwanga, olw’emirembe n’obumu. Era waliwo abamu abajja n’okuwaliriza ekkubo eryo nga beeyambisa Ebyawandiikibwa: ‘Buli mwoyo agonde eri obuyinza obw’awaggulu.... Obuyinza obuliwo bwateekebwawo Katonda.’

> “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.

> Naye enkola y’abaweereza ba Katonda mu myaka egyayitawo eyabadde etya? Bwe baabuulira Kristo, eyabambibwa ku musaalaba, oluvannyuma lw’okuzuukira kwe, abakulu b’obuyinza ne babalagira obutayogera nate wadde okuyigiriza mu linnya lya Yesu. Naye Peetero ne Yokaana ne baddamu ne bagamba nti, Oba kituufu mu maaso ga Katonda okugondera mmwe okusinga Katonda, mmwe mwe musalewo. Kubanga ffe tetusobola kuleka okwogera ebyo bye twalabye ne bye twawulidde. Ne beeyongera okubuulira Enjiri ey’obulokozi okuyita mu Kristo, era amaanyi ga Katonda ne gajulirira obubaka. Testimonies, Volyumu 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?”

Ebibonerezo bya Katonda bigenda kuleeta embeera mu by’obulamu mu bantu, mu by’enfuna ne mu by’eddini mu Amerika, embeera eginaawa abakulembeze b’eddini ensonga ez’okutandika okukoowoola okuzzaawo empisa z’omu lujjudde, nga bwe kyali mu myaka gya 1880 ne 1890, era nate mu byafaayo by’omukulembeze w’eggwanga eyalaga ekiseera eky’enkomerero mu 1989. “Ekizibu ekinene kirindiridde abantu ba Katonda. Ekizibu kirindiridde ensi.” Sista White abuuza ebibuuzo bibiri, “Bwe kiba nti Katonda yatuwadde omusana ogutulaga obulabe obuli mu maaso gaffe, tuyinza tutya okuyimirira nga tetuliko musango mu maaso ge singa tuleka okukola buli kyonna ekisoboka mu buyinza bwaffe okulireeta mu maaso g’abantu? Tuyinza okumala ganye okubaleka ne basisinkana ensonga eno ennene nnyo nga tebalabuddwa?”

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.

Ekitangaala ki ekyabeerawo ekilaze obulabe obuli mu maaso gaffe, era bwe waba nga tewali kitangaala, Katonda ow’okwagala ayinza atya okubakwatako abantu be omusango olw’obutaleeta obubaka bw’okulabula, nga tebaalibuwulirangako obubaka obwo? Omusomi omwagalwa, ojjakubanjibwa omusango olw’ekitangaala ekiragibwa mu biwandiiko bino.

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.

Ennyonnyola entuufu eziraga engeri gye biri obuyinza bw’omusota obwa Democrat, n’obuyinza obw’ennabbi ow’obulimba obwa Republican, n’obuyinza obwa Papa, n’Obusiraamu, n’ekkanisa y’Abadiventisti ey’e Lawodikiya, awamu ne Isiraeri ey’eddala, eziri mu biwandiiko bino, abali mu buyinza bajja kuzirowooza ng’okwogera okw’obukyayi; naye ennyonnyola ezo ze bubaka okuva mu Kigambo kya Katonda obukakasiddwa ku nkola ey’olunyiriri ku linyiriri, era ennyiriri ezo zireekaana nti ebibonerezo bya Katonda bigenda kweyongera era ne byongere okubeerawo emirundi mingi okusinga.

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 ngeri y’obunnabbi, Omukago gw’Abakristaayo ogwagattika mu byafaayo ebyasookera ddala okumpi n’ekiseera eky’enkomerero mu 1989, gulina enkozesa ey’obuzito okusinga kubeera bwokka okwenkanako n’emyaka gya 1880 n’egya 1890. Mu kyawandiikibwa kye twasomye kaakano okuva eri Sister White, alambulula spiritizimu ng’emu ku ngeri ebbiri Sitaani gy’akozesa okutwala ensi mu busibe, era n’awerawo ebigambo ebikwata ku by’amagero by’anaakola.

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.

Oluvannyuma lw’akalulu ka 1988, era oluvannyuma lw’okutuuka kw’Omukago ogwa Christian Coalition, waaliwo okulabisibwa okuyitirivu kw’eby’amagero eby’e Sitaani mu buyinza bw’ekiyoka, mu buyinza bw’ensolo, ne mu buyinza bwa nnabbi w’obulimba. Kikulu nnyo okubitereeza ebirabikawo bino mu ngeri entuufu, kubanga bikiikirira okujja kwa Sitaani ng’eyita Kristo oluvannyuma lw’etteeka erya Sande erijja mu bbanga ttono mu Amerika ez’Obumu.

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 nsonga za Katolikizimu, mu myaka gya 1990 ensi yonna yatunula nga waliwo okulabikibwa kwa Maliyamu gwe bayita ‘Omuwala’, nga kwetooloolwa ebyamagero nga ebifaananyi by’abatukuvu bivaamu omusaayi, ebyamagero eby’okulabikira mu ggulu, enkuba y’amasamba g’ebbimuli okuva mu ggulu eritaliiko ebire, n’ebyamagero ebirala eby’obusirusiru eby’a Sitaani. Mu biro ebyo, entambula z’obutambuze ez’enkumi z’abantu okuva mu nsi yonna zaakolebwa mu bungi, abantu ne basendasembwa mu obulimba n’ebirabirizo ebyava mu bintu ebyo. Ebitabo byawandiikibwa ku byo, bannamawulire baabunoonyereza, era emmagazini nga Time ne Newsweek zaabiteeka ebintu bino ku muko ogw’oku maaso.

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 bwakabaka bw’ennyoka ennene ebifaananyi by’Abahindu e Buyindi byaalaga eby’amagero eby’obusitaani, nga ebifaananyi bino byanywa ebiweebwayo eby’okunywa ebibadde mu bijiko oba mu maggirasi, bye baateekanga ku mimwa gyabyo. Ekyewuunyo ekyatandikira mu kyalo ekitono mu Buyindi ne kisaasaana, ng’amasegere ga Misiri, mu ggwanga lyonna. Amawulire ag’oku ttivvi g’e BBC ne gakola okunnyonnyola ku ekyewuunyo kino, era, nga ng’ayongerako ng’akomekkereza, omusasi w’amawulire w’e BBC ku ttivvi n’abuza nti, “Nneewuunya ekinaabaawo bwe tunaagenda mu London Museum enkya ne tuwaayo ekimu ku bifaananyi by’Abahindu eggirasi ly’amata?” Mu mawulire g’akawungeezi ag’olunaku oluddako ne balaga omusasi w’amawulire oyo yennyini ku London Museum, era nga kamera zikola, n’awa ekifaananyi kinene eky’Abahindu eggirasi ly’amata. Eggirasi bwe ryakwatagana n’emimwa gy’ekifaananyi, amata ne gamirirwa amangu ddala mu kifaananyi.

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’okukkiriza eby’omwoyo ebikwata ku bunnabbi bw’Abatuuze ab’ennono b’Amerika, embogo emmyeru eyayitibwa "Miracle" yazaalibwa nga 20, Ogw’omunaana 1994, ku faamu ya Dave ne Valerie Heider okumpi ne Janesville, Wisconsin. Miracle yazaalibwa ng’alina obwoya obweru, era okuzaalibwa kwe kwalowoozebwa abamu ng’okutuukirizibwa kw’obunnabbi bw’Abatuuze ab’ennono b’Amerika. Mu ennono ez’enjawulo z’Abatuuze ab’ennono b’Amerika, okuzaalibwa kw’embogo emmyeru kulabibwa ng’ekintu ekitukuvu era eky’omugaso ennyo, ekiraga obumu, emirembe, n’okuzza obuggya mu by’omwoyo. Miracle yategeerekeka nnyo era n’afuuka akabonero k’essuubi n’obukulu mu by’omwoyo eri abantu bangi. Obunnabbi bw’embogo emmyeru buva edda nnyo, era bugattibwa butereevu n’ekintu ekitukuvu ennyo ekisinga obutukuvu mu ddiini ey’omwoyo ey’Abatuuze ab’ennono b’Amerika, kubanga mu lugero olwasooka olw’embogo emmyeru mwe baayingiza "piece pipe" mu buwangwa.

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 1994, mu buyinza bwa nnabbi ow’obulimba mu Protesitantisimu omuvuddemu, ekibiina ky’Okuseka Okitukuvu, ekimanyiddwa era nga “Toronto Blessing,” kyatandika mu Jjanwali 1994 ku Ekkanisa eyitibwa Toronto Airport Vineyard Church (kati emanyiddwa nga Catch The Fire Toronto) e Toronto, Ontario, e Kanada. Kwali mu bbanga ly’enkuŋaana ez’okuzuukusa ezaakulemberwa Abapasita John ne Carol Arnott mwe mwatandikira okweyoleka ekirabika ky’okuseka okutaziyizibwa, wamu n’ebirabika ebirala nga okukankana, okukaaba, n’okugwa wansi, oba okukoppa ensolo n’amaloboozi gaazo (ebiyitibwanga emirundi mingi “okuttibwa mu Mwoyo” oba “okutamiirwa mu Mukama”), mu basinza abaatuula mu kibiina.

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.

Okusekerera n’eby’okweyoleka ebirala abeetabamu baabibassa ku bubeerawo n’emirimu gy’Omwoyo Omutukuvu, kye kyava kivamu okukozesebwa kw’ekigambo ‘Okusekerera Omutukuvu’ okunyonyola ekyaliwo. Enkungaana z’okuzuukuka ezaali mu Toronto Airport Vineyard Church zaasikiriza obwegendereza n’abagenyi okuva mu nsi yonna, era ne kivaako okusaasaana kw’ekikula kino ne kituuka mu makanisa amalala n’ebitundu by’obwannansi ebirala. Abantu baava mu nsi yonna ne bajja okumanyira ddala okusekerera okwo; bwe baakomangayo mu makanisa gaabwe ag’ewaka, amakanisa ago emirundi mingi ne gatandikanga okulaga eby’okweyoleka bye bimu eby’abadayimooni.

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 yateekaawo Christian Broadcasting Network (CBN) mu 1960. CBN yali omu ku mikutu gy’ettivi egyaasooka okweweerayo ku pulogulaamu eza Kikristaayo, era yali n’omugaso omunene mu kukulaakulana kw’okutangaza eby’Obukristaayo mu United States. Mu myaka egiyise, CBN eyongedde okutuuka n’amaanyi gaayo okuyita mu tivi, rediyo, n’eby’empuliziganya bya diijito, ne kiba omu ku bitongole by’amawulire eby’Obukristaayo ebinene ennyo mu nsi yonna.

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, yatandikawo ekibiina ekya Christian Coalition, era n’ayimirira okuvuganya ku bwapulezidenti bwa Amerika. Eby’okukkiriza bye byasibuka mu National Reform Movement ne Lord's Day Alliance. Ebitongole ebyo byombi byatandikibwa mu 1888, era byawagirira enkyukakyuka ez’enkizo mu by’obulamu bw’eggwanga nga zisingiddwa ku misingi gy’Obukristaayo, nga mw’otwaliramu okuziyiza omwenge, eddembe ly’abakazi ery’okuvota, n’okukuuma Ssabbiiti (Ssande) ng’olunaku lw’okuwummula n’okusinza. Okulwanirira enkyukakyuka kuno kwakosebwa nnyo ObuProtesitanti obwevanjirayo, era ne kugenderera okuteekawo “eggwanga ery’Obukristaayo” erikulemberwa emisingi gya Baibuli. Robertson yayimirira ku misingi gimu ne National Reform Movement ne Lord's Day Alliance. Olw’ensonga eyo, yatandikawo ne Yunivasite ya Regent.

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 yatandikawo Yunivasite eya Regent mu 1977, nga akwatagana n’enjigiriza ya Katoliki William Miller gye yawakanya n’obuvumu bungi. Obukatoliki n’ObuProtestanti obuvudde mu mazima bikozesa enkola ya Bayibuli ey’obusitaani, egireeta, awamu n’ebibala ebirala eby’obutatukuzibwa, okukkiriza nti walibaawo emyaka lukumi egy’emirembe nga Yesu tannakomawo ddala. Robertson akkiriza nti yunivasite ye etendeka abasajja n’abakazi okubeera abo abanakulembera gavumenti ya Kristo ey’emyaka lukumi mu Myaka Lukumi gya Bayibuli. Ekigambo “regent” kitegeeza omuntu ayimirira oba amyuka omufuzi oba kabaka, omufuzi nga ali bweru w’eggwanga.

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.

Nga tekunnaba kutuuka ekiseera eky’enkomerero mu 1989, nga waakiri mu 1960, ebitongole eby’obudde buno ebifaananako n’ebitongole ebyali balwanirira okuteekebwaawo kw’etteeka lya Sande mu 1888 byalabika mu byafaayo. Oluvannyuma wa 1989, okweeyoleka okw’obussetaani kwakankanya ebitundu byonna ebisatu eby’ensi y’eddiini ey’eddogo, ensolo, n’ennabbi w’obulimba. Yesu bulijjo atambuliza wamu enkomerero y’ekintu n’entandikwa yaakyo, era 1989, ‘ekiseera eky’enkomerero’ mu Danyeri 11:40, yetandikira ekiseera eky’obunnabbi ekiriggwaawo ku tteeka lya Sande eriribaawo mu bwangu ery’olunyiriri olw’amakumi ana mu emu. Bwe kituuka ekyo etteeka lya Sande, Ssetaani alabika ng’ajeeyisa Kristo, era ekikolwa kye eky’okutikkira mu bulimba kitandika, nga kyetooloddwa amagero n’okuwonya.

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.

Ebyafaayo ebyatandika ekiseera ekyo eky’obunnabbi biraga omulimu gw’ekkibiina ly’Aba-Protestanti abajeemu, ogutwala ku tteeka lya Sande, eryo ne lya faananyizibwa mu 1989—entandikwa y’ekiseera ekyo. Mu 1989, ‘olukuta’ lwa ‘the iron curtain’ lwagwa, era ku nkomerero y’ekiseera kino ‘olukuta olw’okuwawula Ekkanisa ne Gavumenti’ lugwa. Okutandika kw’ekiseera kuno kulaga abapulezidenti ababiri abaasooka mu bapulezidenti omunaana ab’enkomerero. Okutandika kulaga Obwakapapa obuwangula mulabe gwabwo ogw’obutakkiriza mu Katonda mu Soviet Union, ate enkomerero elaga Obwakapapa obuwangula mulabe gwabwo ogw’Aba-Protestanti mu United States. Okutandika kulaga ow’olubereberye ku abo bapulezidenti omunaana (ow’ekibiina kya Republican) ng’akwataniza emikono n’Anti-Kiristo ow’obunnabbi bwa Baibuli, ate enkomerero elaga asembayo ku abo bapulezidenti omunaana ng’akwataniza emikono n’Anti-Kiristo ow’obunnabbi bwa Baibuli. Omupulezidenti asooka ategeerekeka okuba n’obuvunaanyizibwa olw’okuggya wansi olukuta, ate asembayo y’anaazimba olukuta.

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 ekibiina ky’Enkyukakyuka y’eggwanga eky’emulembe guno kyatandika, era ne kitambulira okutuusa ku kiseera eky’enkomerero mu 1989. Oluvannyuma lw’okulonda, eby’amagero bya Setaani byatandika. Nga tekunnaba kubeerawo etteeka ery’Olunaku lwa Sande, okulabisibwa okwasembayo kw’ab’enkyukakyuka y’eggwanga kunaalabikira nate mu byobufuzi. Ku tteeka ery’Olunaku lwa Sande, ekiseera kituuse eky’omulimu ogw’ammagero ogwa Setaani. Mu maaso g’etteeka ery’Olunaku lwa Sande walina okubeerawo, olw’obwetaavu obw’obunnabbi, ebibonerezo ebiggyawo si kwokka enkulaakulana n’obugagga bw’eggwanga lya Amerika ez’Obumu, naye era ebibonerezo ebyo, olw’obwetaavu obw’obunnabbi, biteekwa okuba bya bukambwe era bitisa nnyo okutuusa nti wateekebwawo emisingi gy’amagezi egakkiriza abo abali mu kibiina eky’enkyukakyuka y’eggwanga okwasembayo, Abalwanirizi b’eggwanga ab’Obukristaayo, okulambulula nti ensonga eyaleetedde ebibonerezo ebyo be bannansi abatyaaza ekyo kye bo bayita Olunaku lwa Mukama.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “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.

> Singa abantu baffe bakyeyongera okubeera mu mbeera ey’obugayaavu n’obunafu mwe baabadde, Katonda tasobola okubafukako Omwoyo gwe. Tebeteeseteese kukolagana naye. Tebazuukiridde ku mbeera, era tebategeera obulabe obubatiisa. Kati balina okuwulira, nga tewali mulundi gwaddako bwe batyo, obwetaavu bw’obwegendereza n’ekikolwa ekikwataganiddwa.

> “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.

> Omulimu ogw’enjawulo ogw’omwalaika ow’okusatu tegulabiddwa mu bukulu bwagwo. Katonda yagenderera nti abantu be babe bayise nnyo mu maaso okusinga ekifo kye balimu leero. Naye kaakano, obudde bwe butuuse okusituka ne bakola, balina okweetegekera. Bwe baatandika abakyusakyusa b’eggwanga okusaba okuteekebwawo ebipimo ebikendeeza ku ddembe ly’eddiini, abakulembeze baffe bandibadde babiriirivu ku mbeera era bandikoze nnyo, mu buteesuula, okukomya ebyo. Tekiiri mu nteekateeka ya Katonda nti omusana gukwatibwe ku bantu baffe—amazima ag’omu kiseera gennyini ge beetaaga mu kaseera kano. Si bababuulizi baffe bonna abaleeta obubaka bw’omwalaika ow’okusatu bategeera ddala kye bubaka obwo bwe bulimu. Ekibiina ky’abakyusakyusa b’eggwanga kyalabiddwa abamu ng’ekitali kya maanyi nnyo, okutuusa ne balowooza nti tekimwetaagisa kufaako nnyo, era ne bawulira nti bwe bakikola babeera nga bawa obudde ku nsonga ez’enjawulo ku bubaka bw’omwalaika ow’okusatu. Mukama asonyiwe baganda baffe olw’okunnyonnyola bwe batyo obubaka buno obw’omu kiseera kino.

> “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 balina okuzuukusibwa olw’obulabe obuli mu kiseera kino. Abakuumi beebase. Tusigadde emyaka mingi emabega. Abakuumi abakulu bawulire obwetaavu obw’amangu obw’okwekuuma n’okwegendereza ku bo bennyini, baleme okusubwa emikisa gye baweereddwa egy’okulaba obulabe.

> “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.

> Oba abakulembeze abakulu mu konferensi zaffe bwe batakkiriza kati obubaka obubatumiddwa Katonda, era ne batayimirira mu lulyo olw’okukola, amakanisa gajja kufiirwa nnyo. Omukuumi bw’alaba ekitala nga kijja n’afuuyira akadeede eddoboozi eritegeerekeka, abantu abali mu mabbali gonna baliddamu ne basasaanya obulabula, era bonna balifuna omukisa okweetegekera olutalo. Naye emirundi mingi omukulembeze ayimirira ng’ali mu kusalasalawo, ng’alabika ng’agamba nti: ‘Tuleme okutantala nnyo. Wandyewo ensobi. Tuteekwa okwegendereza obutakubira olabula olw’obulimba.’ Obutantala n’obutakakasa bwe kennyini bwe kugamba nti: ‘Emirembe n’obutebenkevu. Temucankalamu. Temweraliikirira. Ensonga eno ey’okukyusa mu bya ddiini eyakuziddwako okusinga obwetaavu. Obucankalanya buno bwonna bujja okusirikirira.’ Atyo abeera ng’egaanye obubaka obwatumiddwa okuva eri Katonda, era obulabula obwaali butegekeddwa okusisimula amakanisa ne butatuukiriza omulimu gwabwo. Akadeede k’omukuumi tekawa eddoboozi erikakasa, era abantu tebetegekera olutalo. Omukuumi yeegendereze, kubanga singa olw’okutantala kwe n’okutwala obudde emyoyo negirekebwa ne gizikirira, omusaayi gwabwe gunaabuzibwa ku mukono gwe.

> “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?

> Emyaka mingi tubadde tulindirira etteeka lya Sande okuyisibwa mu nsi yaffe; ate kaakano nga okukubiriza okuteekawo etteeka lino kututuukiridde ddala, tubuuza: Abantu baffe banaatuukiriza obuvunaanyizibwa bwabwe mu nsonga eno? Tetuyinza kuyamba okuyimusa ekibendera n’okubayita bemeere mu maaso abo abassaamu ekitiibwa obuyinza bwabwe n’emiganyulo egy’eddiini? Ekiseera kiri kumpi nnyo nga abo abalondawo okugondera Katonda okusinga abantu banaatuusibwako omukono gw’okunyigirizibwa. Kale tunaatazza Katonda ekitiibwa nga tusirika ng’amateeka ge amatukuvu galinnnyirirwa wansi w’ebigere?

> “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.

> Ng’ensi y’Abapulotesitanti olw’engeeri gy’eyekutteko egonjera eri Ruumi, ka tuzuukuke tutegeere embeera era tulabe olutalo oluli mu maaso gaffe mu ngeri y’alwo entuufu. Abalinzi ka bagulumize kaakano eddoboozi lyabwe, bawe obubaka obuli amazima ag’ekiseera kino. Tulage abantu w’etuuse mu byafaayo by’obunnabbi era tunoonye okuzuukusa omwoyo gw’Obupulotesitanti ogw’amazima, okuzuukusa ensi etegeere omuwendo gw’emikisa egy’eddembe ly’eddiini gye tumaze ebbanga ddene nga tusanyukirako.

> “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.

> Katonda atuyita okuzuukuka, kubanga enkomerero eri kumpi. Buli saawa eyitawo, mu mbuga z’eggulu mulimu okukola okutegekera abantu ab’ensi okukola omugabo mu bintu ebikulu ebigenda okuggulwako ku ffe mangu. Obudde buno obuyitawo, obutulabikira nga tebuli wa muwendo munene, buzito n’ebirina omugaso ogw’emirembe gyonna. Bikoleka ebyenkomeredde by’emmeeme ku bulamu obutaggwaawo oba ku kufa okw’obutaggwaawo. Ebigambo bye tuyogera leero mu matu g’abantu, emirimu gye tukola, n’omwoyo gw’obubaka gwe tutwala, bijja kuba omukka gw’obulamu okutuusa ku bulamu oba omukka gw’okufa okutuusa ku kufa.

> “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.

> "Ab'oluganda bange, mutegeera nti obulokozi bwammwe obwennyini, era n'ebigenda okutuukako ku mimeeme emirala, biva ku ntegeka gye mukola kaakano okutegekera ekigezo ekiri mu maaso gaffe? Mulina obunyikivu bw'obuggumu, n'obutukuvu n'okwewaayo, ebinaabasobozesa okuyimirira nga obutakkaanya buleetebwa okubawakanya? Obanga Katonda ayogeddeko okuyita mu nze, ekiseera kirijja lwe mulitwalibwa mu maaso g'amakiiko, era buli kye muyimirirako ku mazima kinaakemebwa nnyo mu bukambwe. Ekiseera abantu bangi kaakano kye balekera nga kigenda bwereere, kyandibadde kiweebwa okutuukiriza obuvunaanyizibwa Katonda bw'atukwasa obw'okutegeka olw'omutawaana ogusemberedde." Obujulirwa, ekitundu eky'okutaano, empapula 714-716.

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