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

Kitabu cha Danieli - Nambari Mia Moja Arobaini na Saba

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

Jukumu la Harakati za Kidini katika Kuunda Siasa za Marekani: Kuanzia Pat Robertson hadi Muungano wa Kikristo

Author

Jeff Pippenger

Published

March 20, 2024

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We ended the last article with the following paragraph:

Tulihitimisha makala iliyopita kwa aya ifuatayo:

> “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.

> Nguvu ya kutenda miujiza inayodhihirishwa kupitia uspiritizimu itatumia ushawishi wake dhidi ya wale wanaochagua kumtii Mungu kuliko kuwatii wanadamu. Mawasiliano kutoka kwa roho yatatangaza kwamba Mungu amewatuma kuwashawishi wanaokataa Jumapili kuhusu kosa lao, yakisisitiza kwamba sheria za nchi zinapaswa kutiiwa kama sheria ya Mungu. Watalalamikia uovu mkubwa ulimwenguni na wataunga mkono ushuhuda wa walimu wa dini kwamba hali ya maadili iliyoporomoka imesababishwa na kudharau utakatifu wa Jumapili. Hasira kubwa itachochewa dhidi ya wote wanaokataa kuukubali ushuhuda wao. Pambano Kuu, 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.

"Ushuhuda wa walimu wa dini kwamba hali iliyoporomoka ya maadili imesababishwa na kuvunjwa kwa utakatifu wa Jumapili," ni alama ya njia ya historia inayopelekea kulazimishwa kwa ibada ya jua nchini Marekani. Pat Robertson, mhubiri wa televisheni wa Marekani na mwanzilishi wa Christian Broadcasting Network (CBN) na Christian Coalition, aligombea urais wa Marekani katika michujo ya chama cha Republican mwaka 1988. Kampeni ya Robertson ilijikita katika kuhamasisha wapiga kura Wakristo wa kihafidhina na kutetea masuala ya kijamii na ya maadili yanayoendana na imani zake za kiinjilisti. Wakati wa mwisho mnamo 1989, katika historia ya wa kwanza kati ya marais wanane wa mwisho, kiongozi na mwanzilishi wa Christian Coalition aligombea urais. Historia ya urais ya Reagan inaakisi historia ya rais wa mwisho wa Chama cha Republican.

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.

Hukumu za Mungu ziko karibu kuleta mazingira yatakayotekeleza kifungu kilichotangulia kutoka The Great Controversy, na ambayo yanalingana na kazi ya Christian Coalition. Christian Coalition iliibuka ili kushughulikia matatizo ya maadili na kijamii ambayo Dada White anabainisha kuwa hayawezi kutatuliwa na wale wanaoshikilia hatamu za serikali. Christian Coalition katika historia ya Reagan inawakilisha harakati kama hiyo katika siku za usoni za karibu sana. Kinabii, Christian Coalition iliwakilishwa kwa mfano na National Reform Movement wakati wa mgogoro wa sheria ya Jumapili uliohusishwa na miswada ya Blair katika miaka ya 1880 na 1890. National Reform Movement iliundwa mwaka 1888, na Dada White aliizungumzia harakati hiyo mahususi katika maandishi yake.

> “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?

> Mgogoro mkubwa unawasubiri watu wa Mungu. Mgogoro unangojea ulimwengu. Mapambano yenye uzito mkubwa kuliko yote ya zama zote yako karibu kutukabili. Matukio ambayo kwa zaidi ya miaka arobaini tumetangaza, kwa mamlaka ya neno la kinabii, kuwa yanakaribia kutokea, sasa yanatokea mbele ya macho yetu. Tayari suala la marekebisho ya Katiba yanayoweka mipaka kwa uhuru wa dhamiri limefikishwa kwa watunga sheria wa taifa na limekuwa likishinikizwa. Suala la kulazimisha utunzaji wa Jumapili limekuwa suala la kitaifa na la umuhimu mkubwa. Tunajua vyema matokeo ya harakati hii yatakuwaje. Lakini je, tuko tayari kwa hilo? Je, tumetimiza kwa uaminifu wajibu ambao Mungu ametukabidhi wa kuwapa watu onyo kuhusu hatari iliyo mbele yao?

> “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.

> Kuna wengi, hata miongoni mwa wale wanaoshiriki katika harakati hii ya kulazimisha utunzaji wa Jumapili, ambao wamepofushwa kuhusu matokeo yatakayofuata hatua hii. Hawaoni kwamba wanashambulia moja kwa moja uhuru wa dini. Kuna wengi ambao hawajawahi kuelewa madai ya Sabato ya Biblia na msingi wa uongo ambao taasisi ya Jumapili imeegemea juu yake. Harakati yoyote ya kuunga mkono sheria za kidini, kwa kweli ni tendo la kusalimu amri kwa upapa, ambao kwa karne nyingi umekuwa ukipiga vita kwa uthabiti dhidi ya uhuru wa dhamiri. Utunzaji wa Jumapili unadaiwa kuwepo kwake, kama taasisi iitwayo ya Kikristo, kwa “siri ya uasi;” na kulazimishwa kwake kutakuwa ni kutambua kwa vitendo kanuni ambazo ndizo jiwe la msingi la Ukatoliki wa Kirumi. Wakati taifa letu litakapoukanusha kanuni za serikali yake kiasi cha kutunga sheria ya Jumapili, Uprotestanti katika tendo hili utaungana na upapa; na hilo halitakuwa lingine ila kuipa uhai ile jeuri ya kiimla ambayo kwa muda mrefu imekuwa ikingoja kwa hamu fursa ya kujitokeza tena kwa nguvu katika utawala wa mabavu.

> “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.

> Harakati ya Mageuzi ya Kitaifa, ikitumia mamlaka ya kutunga sheria za kidini, itakapokamilika kikamilifu, itadhihirisha ukosefu uleule wa uvumilivu na uonevu uliotawala katika enzi zilizopita. Mabaraza ya kibinadamu wakati huo yalijivika mamlaka ya Mungu, yakikandamiza uhuru wa dhamiri chini ya nguvu zao za kimabavu; na kifungo, uhamisho, na kifo vikawafika wale waliopinga maagizo yao. Ikiwa Upapa au misingi yake itatiwa tena madarakani kwa njia ya sheria, moto wa mateso utawashwa upya dhidi ya wale ambao hawatakubali kutoa kafara dhamiri na ukweli kwa kuyaheshimu makosa yanayokubalika na wengi. Uovu huu uko karibu kutimia.

> “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?

> Wakati Mungu ametupa nuru inayoonyesha hatari zilizo mbele yetu, tunawezaje kusimama bila lawama machoni Pake ikiwa tutapuuzia kuweka kila jitihada zilizo katika uwezo wetu kuifikisha kwa watu? Je, tunaweza kuridhika kuwaacha wakabiliane na suala hili lenye uzito mkubwa bila kuonywa?

> “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.’

> Tunakabiliwa na mapambano yanayoendelea, kwa hatari ya kufungwa, kupoteza mali, na hata maisha yenyewe, ili kutetea sheria ya Mungu, ambayo inabatilishwa na sheria za wanadamu. Katika hali hii busara ya kidunia itahimiza utii wa nje kwa sheria za nchi, kwa ajili ya amani na maelewano. Na wapo baadhi ambao hata watasisitiza mwenendo wa namna hiyo wakitoa hoja kutoka Maandiko: 'Kila nafsi na ijitiishe kwa mamlaka iliyo juu.... Mamlaka zilizopo zimewekwa na Mungu.'

> “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.

> Lakini mwenendo wa watumishi wa Mungu katika zamani zilizopita umekuwa upi? Wakati wanafunzi walipomhubiri Kristo na yeye aliyesulubiwa, baada ya kufufuka kwake, wenye mamlaka waliwaamuru wasinene tena wala wasifundishe kwa jina la Yesu. “Lakini Petro na Yohana wakawajibu wakawaambia, Kama ni haki mbele za Mungu kuwasikiliza ninyi kuliko kumtii Mungu, hukumuni ninyi wenyewe. Kwa maana sisi hatuwezi ila kunena mambo tuliyoyaona na kuyasikia.” Waliendelea kuhubiri habari njema ya wokovu kupitia Kristo, na nguvu ya Mungu ilithibitisha ujumbe huo. Shuhuda, juzuu ya 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?”

Hukumu za Mungu ziko karibu kuleta mazingira katika nyanja za kijamii, kiuchumi na kidini ndani ya Marekani, yatakayowapa viongozi wa dini mantiki ya kuanza kutoa mwito wa ufufuo wa maadili ya umma, kama ilivyodhihirishwa katika miaka ya 1880 na 1890, na tena katika historia ya rais aliyeashiria wakati wa mwisho mnamo 1989. "Mgogoro mkubwa unawangojea watu wa Mungu. Mgogoro unaisubiri dunia." Dada White anauliza maswali mawili, "Wakati Mungu ametupa nuru inayoonyesha hatari zilizo mbele yetu, tutawezaje kusimama bila lawama machoni Pake ikiwa tutapuuza kuweka kila juhudi iliyo katika uwezo wetu kuileta mbele ya watu? Je, tunaweza kuridhika kuwaacha wakabiliane na suala hili lenye uzito mkubwa bila kuonywa?"

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 nuru gani imekuwapo ikionyesha hatari zilizo mbele yetu, na ikiwa hakukuwa na nuru, Mungu wa upendo angewezaje kuwawajibisha watu wake kwa kutowasilisha ujumbe wa onyo, iwapo hawajawahi kuusikia ujumbe huo wa onyo? Msomaji mpendwa, utahesabiwa kuwajibika kwa nuru inayowakilishwa na makala haya.

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.

Maelezo mahususi ya sifa za nguvu ya joka ya Wademokrasia, nguvu ya nabii wa uongo ya Warepublican, nguvu ya Kipapa, Uislamu na kanisa la Waadventista la Laodikia, pamoja na Israeli ya kimwili katika makala haya, yatachukuliwa kuwa hotuba ya chuki na wenye mamlaka, lakini hayo ni ujumbe kutoka kwa Neno la Mungu uliothibitishwa kwa mbinu ya mstari juu ya mstari, na mistari hiyo inapaza sauti kwamba hukumu za Mungu ziko karibu kuongezeka na kukithiri kwa marudio.

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.

Kwa mtazamo wa kinabii, Christian Coalition iliyoundwa katika kipindi cha kihistoria kilichotangulia tu wakati wa mwisho mnamo 1989, ina matumizi yenye uzito mkubwa zaidi kuliko kuwa tu mfanano na miaka ya 1880 na 1890. Katika kifungu tulichonukuu hivi punde kutoka kwa Dada White, anabainisha uroho kuwa mojawapo ya njia mbili ambazo Shetani hutumia kuteka nyara ulimwengu, kisha anazungumzia miujiza ambayo Shetani atayafanya.

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.

Baada ya uchaguzi wa mwaka 1988, hivyo basi baada ya kuibuka kwa Christian Coalition, kulikuwa na dhihirisho kuu la miujiza ya kishetani katika eneo la joka, eneo la mnyama, na eneo la nabii wa uongo. Ni muhimu kuoanisha matukio haya kwa usahihi, kwa kuwa yanawakilisha kwa mfano kuwasili kwa Shetani akijifanya kuwa Kristo baada ya sheria ya Jumapili ijayo karibuni nchini Marekani.

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.

Katika nyanja za Ukatoliki, katika miaka ya 1990, dunia ilishuhudia mionekano ya anayeitwa Bikira Maria, pamoja na miujiza ya sanamu za watakatifu zinazovuja damu, miujiza ya maono angani, mvua ya petali za maua kutoka anga lisilo na mawingu, na miujiza mingine ya kishetani ya kipuuzi. Hija za maelfu ya watu kote ulimwenguni zilifanyika wakati huo, umati ukivutwa katika udanganyifu uliotokana na matukio hayo. Vitabu viliandikwa kuhusu hayo, waandishi wa habari walichunguza, na majarida kama Time na Newsweek yalionyesha mambo haya kwenye kurasa zao za mbele.

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.

Katika ufalme wa joka, sanamu za Kihindu za India zilidhihirisha miujiza ya kishetani, sanamu zenyewe zikinywa vinywaji vya sadaka vilivyowekwa juu ya midomo yao katika vijiko au glasi. Tukio hilo, lililoanza katika kijiji kidogo kimoja nchini India, likaenea, kama vyura wa Misri, kote nchini. Habari za televisheni za BBC zilitoa maelezo ya uchambuzi kuhusu tukio hilo, na, kana kwamba kwa wazo la nyongeza, mwandishi wa BBC kwenye televisheni akauliza, "Najiuliza nini kingetokea kama tungeenda katika Jumba la Makumbusho la London kesho na tukaipatia mojawapo ya sanamu za Kihindu glasi ya maziwa?" Habari za jioni za siku iliyofuata zilionyesha yuleyule mwandishi akiwa katika Jumba la Makumbusho la London, na wakati kamera zikiendelea kurekodi, akaitolea sanamu kubwa ya Kihindu glasi ya maziwa. Glasi ilipogusa midomo ya sanamu, maziwa yakafyonzwa mara moja ndani ya sanamu hiyo.

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.

Ndani ya muktadha wa kiroho wa unabii wa Waindio wa Marekani, nyati mweupe anayejulikana kama “Miracle” alizaliwa tarehe 20 Agosti 1994, katika shamba la Dave na Valerie Heider karibu na Janesville, Wisconsin. Miracle alizaliwa akiwa na manyoya meupe, na kuzaliwa kwake kulichukuliwa na baadhi ya watu kuwa utimilifu wa unabii wa Wamarekani wa Asili. Katika tamaduni mbalimbali za Wamarekani wa Asili, kuzaliwa kwa nyati mweupe kunaonwa kuwa tukio takatifu na muhimu, linaloashiria umoja, amani, na upya wa kiroho. Miracle alipata uangalizi mkubwa na akawa ishara ya matumaini na umuhimu wa kiroho kwa watu wengi. Unabii wa nyati mweupe hufuatiliwa hadi asili yake na kuhusishwa moja kwa moja na masalia matakatifu zaidi ya dini ya kiroho ya Wamarekani wa Asili, maana ni katika simulizi ya awali ya nyati mweupe ndipo “piece pipe” ilipotambulishwa katika utamaduni.

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.

Mwaka 1994, katika eneo la nabii wa uongo wa Uprotestanti uliokengeuka, harakati za Kicheko Kitakatifu, pia zijulikanazo kama “Baraka ya Toronto,” zilianza mwezi Januari 1994 katika Kanisa la Toronto Airport Vineyard (sasa lijulikanao kama Catch The Fire Toronto) jijini Toronto, Ontario, Kanada. Ilikuwa wakati wa mfululizo wa mikutano ya uamsho iliyoongozwa na wachungaji John na Carol Arnott ndipo fenomeno ya kicheko kisichoweza kudhibitiwa, pamoja na madhihirisho mengine kama vile kutetemeka, kulia, na kuanguka chini, au kuiga wanyama na kutoa sauti za wanyama (mara nyingi huitwa “kuangushwa na Roho” au “kulewa katika Bwana”), ilipoanza kujitokeza miongoni mwa wahudhuriaji.

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.

Washiriki walihusisha kicheko na maonyesho mengine na uwepo na kazi ya Roho Mtakatifu, jambo lililopelekea istilahi “Kicheko Kitakatifu” kutumiwa kuelezea tukio hilo. Mikutano ya uamsho katika Kanisa la Vineyard la Uwanja wa Ndege wa Toronto ilivutia uangalizi na wageni kutoka kote ulimwenguni, na hivyo kusababisha vuguvugu hilo kuenea katika makanisa na jumuiya nyingine. Watu walikuja kutoka kote duniani kulishuhudia kicheko hicho, na waliporudi katika makanisa yao ya nyumbani, mara nyingi makanisa hayo baadaye yalianza kudhihirisha maonyesho yale yale ya mapepo.

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 alianzisha Christian Broadcasting Network (CBN) mwaka 1960. CBN ilikuwa miongoni mwa mitandao ya kwanza ya televisheni iliyolenga vipindi vya Kikristo, na ilikuwa na mchango muhimu katika ukuaji wa tasnia ya utangazaji wa Kikristo nchini Marekani. Kadiri miaka ilivyopita, CBN imepanua wigo na ushawishi wake kupitia televisheni, redio, na vyombo vya habari vya kidijitali, na kuwa mojawapo ya mashirika makubwa zaidi ya vyombo vya habari vya Kikristo duniani.

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.

Mnamo mwaka 1988, alianzisha Christian Coalition, na akagombea urais wa Marekani. Imani zake zinarejeshwa hadi National Reform Movement na Lord's Day Alliance. Mashirika hayo mawili yalianzishwa mwaka 1888, na yalitetea mageuzi mbalimbali ya kijamii yaliyojengwa juu ya kanuni za Kikristo, ikiwa ni pamoja na kupiga marufuku pombe, haki ya wanawake kupiga kura, na kuheshimu Sabato (Jumapili) kama siku ya mapumziko na ibada. Harakati hiyo iliathiriwa na Uprotestanti wa Kiinjili na ililenga kuanzisha “taifa la Kikristo” linaloongozwa na kanuni za kibiblia. Robertson alishikilia kanuni zilezile kama za National Reform Movement na Lord's Day Alliance. Kwa sababu hiyo, pia alianzisha Chuo Kikuu cha 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 alianzisha Chuo Kikuu cha Regent mwaka 1977, kwa kuafikiana na mafundisho ya Kikatoliki ambayo William Miller aliyapinga kwa ujasiri sana. Ukatoliki na Uprotestanti uliopotoka hutumia mbinu ya kibiblia ya kishetani ambayo, pamoja na matunda mengine yasiyotakaswa, huzaa imani kwamba kutakuwa na miaka elfu moja ya amani kabla ya Yesu kurudi kwa hakika. Robertson anaamini chuo chake kikuu kinawafundisha wanaume na wanawake kuwa wale watakaongoza serikali ya Kristo ya miaka elfu moja wakati wa Milenia ya kibiblia. Neno "regent" linamaanisha mtu anayefanya kazi kama mwakilishi au naibu wa mtawala au mfalme aliye nje ya nchi.

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.

Kabla ya wakati wa mwisho mnamo 1989, kuanzia angalau mwaka 1960, sawa za kisasa za mashirika yaliyokuwa yakisukuma kupitishwa kwa sheria ya Jumapili mwaka 1888 zilijitokeza katika historia. Baada ya 1989, maudhihirisho ya kishetani yalitikisa vipengele vyote vitatu vya ulimwengu wa kidini wa joka, mnyama, na nabii wa uongo. Yesu siku zote hutambatanisha mwisho wa jambo na mwanzo wake, na mwaka 1989—“wakati wa mwisho” katika Danieli sura ya kumi na moja, aya ya arobaini—unaanzisha kipindi cha kinabii kinachoishia katika sheria ya Jumapili iliyo karibu kuja ya aya ya arobaini na moja. Wakati sheria hiyo ya Jumapili itakapowasili, Shetani ataonekana “kujifanya Kristo,” na tendo lake la kilele la udanganyifu litaanza, likiwa na miujiza na uponyaji.

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.

Historia inayoanzisha kipindi hicho cha kinabii inatambua kazi ya harakati ya Kiprotestanti iliyoasi, inayopelekea sheria ya Jumapili, ambayo iliodhihirishwa kwa mfano na mwaka 1989, mwanzo wa kipindi hicho. Mwaka 1989, “ukuta” wa “pazia la chuma” ulianguka, na mwishoni mwa kipindi hiki “ukuta wa utenganisho wa Kanisa na Serikali” unaondolewa. Mwanzo wa kipindi hiki unaashiria marais wawili wa kwanza kati ya marais wanane wa mwisho. Mwanzo unaashiria Upapa ukimshinda adui wake wa ukanamungu katika Umoja wa Kisovyeti, na mwisho unaashiria Upapa ukimshinda adui wake wa Uprotestanti nchini Marekani. Mwanzo unatambua wa kwanza kati ya hao marais wanane (Mrepublican), akiungana mikono na mpinga Kristo wa unabii wa Biblia, na mwisho unaashiria wa mwisho kati ya hao marais wanane akiungana mikono na mpinga Kristo wa unabii wa Biblia. Huyo rais wa kwanza anaeleweka kuwa ndiye aliyewajibika kwa kuubomoa ukuta, na wa mwisho ndiye atakayejenga ukuta.

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.

Harakati ya Kisasa ya Marekebisho ya Kitaifa ilianza mnamo 1960, na kuendelea hadi wakati wa mwisho mnamo 1989. Baada ya uchaguzi, miujiza ya kishetani ilianza. Kabla ya sheria ya Jumapili, katika dhihirisho lao la mwisho, wanamarekebisho wa kitaifa watainua tena kichwa chao cha kisiasa. Wakati wa sheria ya Jumapili, wakati umefika wa kazi za ajabu za Shetani. Kabla ya sheria ya Jumapili, kutahitajika, kwa ulazima wa kinabii, kuwe na hukumu ambazo si tu zitaondoa ustawi wa kitaifa wa Marekani, bali hukumu hizo zitapaswa, kwa ulazima wa kinabii, kuwa kali na za kutisha mno kiasi kwamba kuwekwe mantiki itakayowawezesha walio katika harakati ya mwisho ya marekebisho ya kitaifa, Wazalendo Wakristo, kutambua sababu ya hukumu hizo kuwa ni raia wanaovunja heshima ya kile wanachokiita Siku ya Bwana.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Iwapo watu wetu wataendelea katika hali ya ulegevu waliyo nayo, Mungu hawezi kuwamiminia Roho Wake. Hawako tayari kushirikiana Naye. Hawako macho kwa hali ilivyo, wala hawatambui hatari inayowatishia. Wanapaswa kuhisi sasa, kuliko wakati mwingine wowote, haja yao ya kuwa macho na kuchukua hatua kwa pamoja.

> “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.

> Kazi ya pekee ya malaika wa tatu haijatambuliwa kwa umuhimu wake. Mungu alikusudia watu wake wawe mbali mbele zaidi ya hatua walipo leo. Lakini sasa, wakati umefika wa wao kujitosa kutenda, bado wana maandalizi ya kufanya. Wakati Wanamageuzi wa Kitaifa walianza kushinikiza hatua za kuzuia uhuru wa dini, viongozi wetu walipaswa kuwa macho kwa hali hiyo na kufanya kazi kwa bidii kupinga juhudi hizi. Si mpango wa Mungu kwamba nuru imezuiliwa kwa watu wetu, ile kweli ya sasa waliyoihitaji kwa wakati huu. Si wahudumu wetu wote wanaotoa ujumbe wa malaika wa tatu wanaoelewa kwa kweli kile kinachounda ujumbe huo. Harakati ya Mageuzi ya Kitaifa imechukuliwa na baadhi kuwa na umuhimu mdogo kiasi kwamba hawajaona kuwa ni lazima kuipa uangalizi mkubwa, na hata wakahisi kwamba kwa kufanya hivyo wangekuwa wanatoa muda kwa masuala yaliyo tofauti na ujumbe wa malaika wa tatu. Bwana awasamehe ndugu zetu kwa kulitafsiri hivyo ujumbe wenyewe wa wakati huu.

> “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.

> Watu wanahitaji kuamshwa kuhusu hatari za wakati wa sasa. Walinzi wamelala. Tumeachwa nyuma kwa miaka. Walinzi wakuu wahisi ulazima wa dharura wa kujiangalia, wasije wakapoteza nafasi walizopewa za kuona hatari.

> “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.

> Ikiwa viongozi wakuu katika mabaraza yetu hawatakubali sasa ujumbe uliotumwa kwao na Mungu, na kujipanga kwa ajili ya hatua, makanisa yatapata hasara kubwa. Mlinzi anapoona upanga unakuja, hupiga tarumbeta kwa sauti ya hakika, watu katika safu wataurudia onyo, na wote watapata fursa ya kujitayarisha kwa ajili ya mapambano. Lakini mara nyingi mno kiongozi amesimama akisita, kana kwamba anasema: 'Tusifanye haraka sana. Huenda kuna kosa. Ni lazima tuwe waangalifu tusipige kengele ya uongo.' Kusita na kutokuwa na uhakika kwake huko ndiko kunakoita: 'Amani na usalama. Msitaharuki. Msitiwe hofu. Suala hili la marekebisho ya kidini limetiwa uzito mkubwa kuliko inavyohitajika. Msukosuko huu wote utatulia.' Hivyo, kimsingi anakana ujumbe uliotumwa kutoka kwa Mungu, na onyo lililokusudiwa kuyachochea makanisa linashindwa kutekeleza kazi yake. Tarumbeta ya mlinzi haitoi sauti ya hakika, na watu hawajitayarishi kwa vita. Mlinzi na awe mwangalifu, isije kwa sababu ya kusita kwake na kuchelewa kwake, roho zikaachwa zife, na damu yao ikadaiwa mikononi mwake.

> “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?

> Kwa miaka mingi tumekuwa tukingoja sheria ya Jumapili itungwe katika nchi yetu; na sasa kwamba harakati zimetukabili, tunauliza: Je, watu wetu watatimiza wajibu wao katika jambo hili? Je, hatuwezi kusaidia kuinua bendera na kuwaita mstari wa mbele wale wanaothamini haki na fursa zao za kidini? Wakati unakaribia kwa kasi ambapo wale wanaochagua kumtii Mungu kuliko mwanadamu watalazimishwa kuhisi mkono wa ukandamizaji. Je, basi tutamdhalilisha Mungu kwa kunyamaza wakati amri Zake takatifu zinakanyagwa chini ya miguu?

> “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.

> Wakati ulimwengu wa Kiprotestanti, kwa msimamo wake, unalegeza misimamo mbele ya Roma, tuamke tuelewe hali ilivyo na tuiangalie pambano lililo mbele yetu katika mwanga wake wa kweli. Walinzi sasa wainue sauti zao na watoe ujumbe ambao ni kweli ya wakati huu. Tuuonyeshe watu mahali tulipo katika historia ya unabii, na tujitahidi kuamsha roho ya Uprotestanti wa kweli, tukiufanya ulimwengu uamke kutambua thamani ya fursa za uhuru wa kidini ambazo tumekuwa tukizifurahia kwa muda mrefu.

> “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.

> Mungu anatuita tuamke, maana mwisho umekaribia. Kila saa inayopita ni ya shughuli katika mabaraza ya mbinguni ili kuwatayarisha watu walioko duniani washiriki katika matukio makuu ambayo kwa muda si mrefu yatafungukia juu yetu. Nyakati hizi zinazopita, ambazo zinaonekana kuwa na thamani ndogo sana kwetu, zimebeba uzito wa mambo ya milele. Zinaunda hatima ya roho kwa uzima wa milele au mauti ya milele. Maneno tunayotamka leo masikioni mwa watu, kazi tunazozifanya, roho ya ujumbe tunaoubeba, yatakuwa harufu ya uzima uletao uzima au ya mauti iletayo mauti.

> “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.

> “Ndugu zangu, je, mnatambua kwamba wokovu wenu wenyewe, pamoja na hatima ya roho nyingine, unategemea maandalizi mnayofanya sasa kwa ajili ya majaribu yaliyo mbele yetu? Je, mna ari kuu, utauwa na kujitoa vya kutosha ili muweze kusimama wakati upinzani utakapoinuka kinyume chenu? Ikiwa Mungu amewahi kusema kupitia kwangu, wakati utafika ambapo mtaletwa mbele ya mabaraza, na kila msimamo wa kweli mnaoushikilia utakosolewa vikali. Muda ambao wengi sasa wanauruhusu upotee bure unapaswa kutumiwa kutekeleza wajibu ambao Mungu ametukabidhi wa kujiandaa kwa krisi inayokaribia.” Ushuhuda, juzuu ya 5, 714-716.

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