False Prophet: Revelation 13:11-17.
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
Revelation 16:13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.
Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
The “Document on Human Fraternity” blurs the distinction and changes the meaning of fraternity, extending it to the relationships between peoples of different religions, as if Muslims and Christians are “brothers and sisters” praying to the same God.
Roman Catholicism legitimizes prayers to other deities or religious ideals, silencing the prophetic message of Scripture that we either serve the biblical God or idols. It fails to bear witness to the claims of Jesus Christ as the God-man who came to save those who believe in him, and instead changes the meaning of fraternity by stretching it indiscriminately to all humanity, rather than believers in Jesus only. In so doing, the tenets of the biblical faith are trampled on.
This is a further move away from biblical Christianity. Not being anchored in Scripture alone, not being committed to Christ alone, Roman Catholicism is anxious to extend its ever-expanding catholicity (i.e. all-encompassing embracement) in all directions, even those clearly contrary to the basics of the Christian faith.
Revelation 17:1-9. Mystery Religion in Babylon (NEOM). False religion. NEOM is the great city of many peoples and false (non-Christian) religions that sits on seven (7) mountains which is the center of spiritual humanism, abominations, fornications, blasphemies and filthiness. Religious coexistence and acceptance of all non-Christian religions, the brotherhood, fraternity of cultural inclusivity, secular peace, tolerance, rejection of extremism, religious dialogue, social goals, ecology and salvation by human efforts and agreements. A demonic mix of compromised, false Christianity (Catholicism) with moderate Islam that accepts other false religions like Hinduism, Buddhism, Humanism, (‘isms’). Everything but the true worship and acknowledgement of Christ and his offer of salvation through the shedding of his blood on the cross, and his forgiveness of our sins through his death and resurrection. Christ is completely ignored and rejected in the religious soup-from-hell or the mystery religion that is served in the great end-times restaurant known as Babylon (NEOM). False prophet proclaims “ALL religions are willed by God.”
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever
The Beast and his ‘One-World’ Government:
And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
The New Normal, A Growing and Shifting One-World Government; False Prophet Promotes ‘Global Governance’ and Calls for a ‘New World’ through a Doctrine of Humanism.
A summary of the Pope’s new encyclical on ‘human fraternity’
Fratelli Tutti promotes ‘global governance’ when it comes to migration, says there’s a need to prevent the United Nations ‘from being delegitimized,’ and doubles down on the Pope’s opposition to the death penalty. It also suggests adherents to all different religions are beneficial to society.
Mon Oct 5, 2020 – 6:48 pm EST LifeSiteNews
VATICAN CITY, October 5, 2020 (LifeSiteNews) ― In his new encyclical, Pope Francis calls for a “new world” in which all men and women are brothers and sisters.
The long document—287 articles laid out in 8 chapters—transmits the Argentinian pontiff’s philosophy of “fraternity” and his dream for a world in which everyone treats everyone else as if they were members of a “single family.”
Its subject matter ranging from consumerism to capital punishment, Fratelli Tutti’s principal sources are Pope Francis’ own speeches and interviews. Bracketed by references to his recent collaboration with Grand Iman Ahmed Al-Tayyeb, the work is addressed not specifically to Christians but to “all people of good will.”
The scope of Fratelli Tutti is almost entirely worldly, which is to say, it concentrates on this earthly life, directing its readers’ gaze towards eternity only in the final chapter. There, although also affirming the Christian faith in the Gospel, the pontiff speaks in solidarity with people of other religions about “the Father of all” as the basis for human dignity.
“As believers, we are convinced that, without an openness to the Father of all, there will be no solid and stable reasons for an appeal to fraternity,” Francis writes and then cites Benedict XI.
“We are certain that ‘only with this awareness that we are not orphans, but children, can we live in peace with one another.’”
A sober beginning
Chapter 1, entitled “Dark Clouds Over a Closed World,” reveals that Pope Francis believes that the world is “regressing”: renewed conflicts, nationalism, global economies which “impose a single cultural model,” the loss of a sense of history, new forms of cultural colonization, political polarization, COVID-19, and indifference to both outsiders and environmental disaster.
“In today’s world, the sense of belonging to a single human family is fading, and the dream of working together for justice and peace seems an outdated utopia,” Francis writes.
The Pope warns of “instances of a myopic, extremist, resentful and aggressive nationalism are on the rise. In some countries, a concept of popular and national unity influenced by various ideologies is creating new forms of selfishness and a loss of the social sense under the guise of defending national interests.”
“Certain populist political regimes, as well as certain liberal economic approaches, maintain that an influx of migrants is to be prevented at all costs,” he says.
The pontiff condemns economic disparities, women’s struggle for equal rights, slavery, sex-trafficking, and organ harvesting, and the “throwaway world” which considers the unborn and the elderly expendable, among other evils. He also discusses the fear of, and sufferings of, migrants and the results of cutting foreign aid. He devotes a passage to digital communication, which he believes violates privacy, spreads hatred, and facilitates a form of social aggression.
He criticizes some social media platforms as “closed circuits [that] facilitate the spread of fake news and false information, fomenting prejudice and hate.”
“We should also recognize that destructive forms of fanaticism are at times found among religious believers, including Christians; they too ‘can be caught up in networks of verbal violence through the internet and the various forums of digital communication. ‘Even in Catholic media, limits can be overstepped, defamation and slander can become commonplace, and all ethical standards and respect for the good name of others can be abandoned,’” Francis wrote.
Chapter 2, entitled “A Stranger on the Road,” presents Jesus’ parable of the Good Samaritan and traces the development, in Judaism, of the growing recognition that strangers and foreigners are “neighbors.” Pope Francis also directs attention to Jesus’ statement that whoever welcomes a stranger welcomes Him and wonders how Christians can ignore this.
“… [T]here are those who appear to feel encouraged or at least permitted by their faith to support varieties of narrow and violent nationalism, xenophobia and contempt, and even the mistreatment of those who are different,” he writes.
“Faith, and the humanism it inspires, must maintain a critical sense in the face of these tendencies, and prompt an immediate response whenever they rear their head.”
“Paradoxically, those who claim to be unbelievers can sometimes put God’s will into practice better than believers,” he writes.
‘Liberty, equality, and fraternity’
Chapter 3, entitled “Envisioning and Engendering an Open World,” begins with a contemplation of charity, which departs from a traditional Catholic understanding of charity which is first and foremost about love of God. Rather, for Pope Francis, It asserts that human fulfillment lies in being a “sincere gift to others.”
Pope Francis writes about how love draws people out of themselves towards others. Love ultimately “impels us towards universal communion” and crosses regions and borders.
He criticizes “some believers” who “think that [love] consists in the imposition of their own ideologies upon everyone else, or in a violent defence of the truth, or in impressive demonstrations of strength.”
Some readers may be startled by the subtitle “Liberty, equality, and fraternity,” which the pontiff employs apparently without irony and certainly without an explicit reference to the anti-Catholic and ultra-violent French Revolution. Instead Francis merely warns that liberty without fraternity is an impoverished libertinism and that equality can only result from fraternity.
Francis advocates for “a universal love that promotes persons” and recognizes the worth of every person, his or her right to live with dignity and to develop integrally, no matter where or how they are born.
“Every human being has the right to live with dignity and to develop integrally; this fundamental right cannot be denied by any country,” he writes.
“People have this right even if they are unproductive, or were born with or developed limitations. This does not detract from their great dignity as human persons, a dignity based not on circumstances but on the intrinsic worth of their being. Unless this basic principle is upheld, there will be no future either for fraternity or for the survival of humanity.”
The pontiff calls not only for the material well-being of every person, but also a promotion of their moral good. He encourages the fostering of “solidarity,” which “finds concrete expression of service.” However, he returns in the chapter to the subject of material poverty, citing St. John Chysostom’s dictum that not to share with the poor is to rob them. Meanwhile, Francis holds that basic human rights should not be impeded by borders.
The pontiff suggests that nations’ right to their own wealth is not absolute. “The right to private property is always accompanied by the primary and prior principle of the subordination of all private property to the universal destination of the earth’s goods, and thus the right of all to their use,” he writes. “The right of some to free enterprise or market freedom cannot supersede the rights of peoples and the dignity of the poor, or, for that matter, respect for the natural environment,” he adds.
“Seen from the standpoint not only of the legitimacy of private property and the rights of its citizens, but also of the first principle of the common destination of goods, we can then say that each country also belongs to the foreigner, inasmuch as a territory’s goods must not be denied to a needy person coming from elsewhere.”
Pope Francis calls for a “new network of international relations, since there is no way to resolve the serious problems of our world if we continue to think only in terms of mutual assistance between individuals or small groups.” Inequity, he says, affects not only individuals but entire countries and thus “it compels us to consider an ethics of international relations.”
‘A form of global governance’ when it comes to migration
Chapter 4, entitled “A Heart Open to the Whole World,” returns to the subject of migration. Whereas Pope Francis believes “unnecessary migration” ought to be avoided, in general he says migrants are to be welcomed, protected, promoted, and integrated by host countries. He envisions the development of “a form of global governance” when it comes to migration.
This section argues for the preservation of unique cultures but also for their enrichment and renewal through openness to foreigners. Pope Francis argues that we can only accept others if we are firmly rooted in our own countries and don’t despise who we are. At the same time, he believes that we should not accept immigrants based on what benefits they bring to our countries but because it’s a good thing to do.
Although most his reflections on migration are from the migrant’s point of view, Pope Francis suggests that host countries have nuances that migrants don’t immediately appreciate: “The experience of being raised in a particular place and sharing in a particular culture gives us insight into aspects of reality that others cannot so easily perceive,” he notes.
The Pope criticizes “the spirit of individualism” which he describes as the “danger of thinking that we have to protect ourselves from one another, of viewing others as competitors or dangerous enemies.” In a pointed political reference, the Pope says, “There are powerful countries and large businesses that profit from this isolation and prefer to negotiate with each country separately.”
A ‘need’ to prevent the United Nations ‘from being delegitimized’
Chapter Five (5), “A Better Kind of Politics,” calls for a new kind of politics, “one truly at the service of the common good.” Here Pope Francis looks at populism and liberalism and finds both wanting because neither makes room for everyone or respects different cultures.
For Francis, the principal concern for politicians should be employment.
“Since production systems may change, political systems must keep working to structure society in such a way that everyone has a chance to contribute his or her own talents and efforts. For ‘there is no poverty worse than that which takes away work and the dignity of work’.”
The pontiff also states that “the marketplace, by itself, cannot resolve every problem” and voices disappointment that the 2007-2008 financial crash did not inspire the creation of a new economy.
Regarding international politics, the pontiff believes that the nation-states are weakening before big business, and therefore still hopes for (as he stated in Laudato Si’) “stronger and more efficiently organized international institutions, with functionaries who are appointed fairly by agreement among national governments, and empowered to impose sanctions.”
To do this, the pontiff believes that the United Nations and international finance should be strengthened “so that the concept of the family of nations can acquire real teeth.” Part of that reform would include not allowing a few powerful countries to impose their cultural demands on weaker countries. Speaking of the United Nations, he said, “There is need to prevent this Organization from being delegitimized.”
In Chapter 6, “Dialogue and Friendship in Society,” Pope Francis calls for a new culture capable of transcending all differences and divisions between people. He believes that through dialogue, people will be able to arrive “at certain fundamental truths always to be upheld. The pontiff believes that everyone should be acknowledged in the “culture of encounter,” warning that the “violence” of despising some people leads to other forms of violence.
The Pope suggests that the world can come to universal ethical values without “ethical rigidity” or “the imposition of any one moral system, since fundamental and universally valid moral principles can be embodied in different practical rules.” He adds, however, that “Such a covenant also demands the realization that some things may have to be renounced for the common good. No one can possess the whole truth or satisfy his or her every desire, since that pretension would lead to nullifying others by denying their rights.”
Francis doubles down against death penalty and life in prison sentences
In Chapter 7, “Paths of Renewed Encounter,” Pope Francis calls for an end to all war and to the death penalty. He acknowledges that some Christians are “hesitant” on this second point. He fails to provide Church teaching which has constantly supported the death penalty, but does give examples from the Fathers of the Early Church to show some early resistance to the practice.
On his new condemnation of the death penalty he says, “There can be no stepping back from this position. Today we state clearly that ‘the death penalty is inadmissible’” and the Church is firmly committed to calling for its abolition worldwide.”
As he did in his earlier remarks concerning the death penalty, Francis also condemned life sentences, saying “A life sentence is a secret death penalty.”
In Chapter 8, called “Religions at the Service of Fraternity,” Pope Francis suggests adherents to all different religions are beneficial to society. “We, the believers of the different religions, know that our witness to God benefits our societies,” he writes.
He asks his reader to acknowledge that different religions “contribute significantly to building fraternity and defending justice in society.” The pontiff, saying he is speaking with people of other faiths, states that there is no real basis for human fraternity without a belief in God.
Quoting himself, Francis writes: “As believers, we are convinced that, without an openness to the Father of all, there will be no solid and stable reasons for an appeal to fraternity. We are certain that ‘only with this awareness that we are not orphans, but children, can we live in peace with one another’.”
In this section, Francis promotes friendships between religions, saying that “the Church esteems the way God works in other religions.”
In a short section touching on Catholicism, the pontiff states that Mary, the Mother of God, “wants to give birth to a new world, where all of us are brothers and sisters, where there is room for all those whom our societies discard, where justice and peace are resplendent.”
Francis asks for religious freedom for all. “One fundamental human right must not be forgotten in the journey towards fraternity and peace,” he writes. “It is religious freedom for believers of all religions.”
The pontiff also condemns religious hatred, terrorism and other faith-based violence, saying that “sincere and humble worship of God bears fruit” in “respect for the sacredness of life, respect for the dignity and freedom of others, and loving commitment to the welfare of all.”
Francis ends the document with long passages from the Abu Dhabi document on Human Fraternity, a “Prayer to the Creator” clearly meant for interreligious worship, and “An Ecumenical Christian Prayer.”
On Saturday, October 3, the pontiff signed the encyclical in Assisi.
Night Watchman Note; We are to ‘be watchful’ in helping to understand today’s events as related to biblical prophecy. That is what ‘watchmen or women’ do. Jesus made clear that when He actually does come for His disciples, His wise and faithful servants would be aware of the time because they would be watching. They would not know the ‘day or the hour’ of His return, but would know the ‘season of the times.’ They would know the season of the times by WATCHING those things ‘coming to pass or occurring’ as Jesus said they would. The ‘BENCHMARK SIGN(s)’ always point towards Israel / Jacob. God’s prophetic timepiece. The FALSE PEACE COVENANT confirmed by the Prince/Beast among MENA (the many) is the ‘key sign’ of the times or the season of the times. Yes, we are in that period. The Prince/Beast will likely confirm and enhance the current ‘normalization’ agreement with Jacob to be a ‘peace’ agreement, to be extended to 7 years from the current 5 years, to include some agreement permitting the rebuilding of the third temple in exchange for ‘some portion of Jerusalem.’ The current ‘investment’ period for the Palestinians stands at five (5) years. This will likely occur AFTER the Bride, Disciples or True Church is removed from the earth via the Rapture / Harpazo / Redemption / ‘Twinkling’.
Seven (7) References to ‘BE WATCHING or WATCHFUL.’
Matthew 24:42; Watch therefore: for ye know not what hour your Lord doth come.
Matthew 25:13; Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
Mark 13:35; Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning.
Luke 21:36; Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man
Luke 12:37-39; Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
1 Thessalonians 5:2-4; For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. (Be Watching).
John 13:19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.
John 14:29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
Luke 21:31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.
Mark 13:29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
Luke 21:28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
Revelation 1:1 The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:
‘Increasing Like Labor Pains.’ ‘Fearful Sights.’ ‘Perilous Times.’ ‘Men’s hearts failing with fear.’ Great Convergence of Signs.’ REDEMPTION IMMINENT.
In His Service,
Night Watchman Ministries
Make Your Decision for Christ NOW!!!!!!! Time is Up!!!!!!!
Jesus Christ’s Offer of Salvation:
The ABCs of Salvation through Jesus Christ (the Lamb)
A. Admit/Acknowledge/Accept that you are sinner. Ask God’s forgiveness and repent of your sins.
. . . “For all have sinned, and come short of the glory of God.” (Romans 3:23).
. . . “As it is written, There is none righteous, no, not one.” (Romans 3:10).
. . . “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8).
B. Believe Jesus is Lord. Believe that Jesus Christ is who He claimed to be; that He was both fully God and fully man and that we are saved through His death, burial, and resurrection. Put your trust in Him as your only hope of salvation. Become a son or daughter of God by receiving Christ.
. . . “That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his son into the world to condemn the world; but that the world through him might be saved. (John 3:15-17). For whosoever shall call upon the name of the Lord shall be saved.” (Romans 10:13).
C. Call upon His name, Confess with your heart and with your lips that Jesus is your Lord and Savior.
. . . “That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” (Romans 10:9-10).
. . . “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.” (John 1:8-10).
. . . “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (John 2:2).
. . . “In this was manifested the love of god toward us, because that God sent his only begotten Son into the world, that we might live through him. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.” (1 John 4:9, 14-15).
. . . “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” (Romans 5:8-10).
. . . “For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” (Romans 6:23).
. . . “Jesus saith unto them, I am the way, the truth, and the life, no man cometh unto the Father, but by me.” (John 14:6).
. . . “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth.” (Romans 1:16).
. . . “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” (Acts: 4:12).
. . . “Who will have all men to be saved, and to come unto the knowledge of the truth for there is one God, and one mediator between God and men, the man Christ Jesus.” (1 Timothy 2:4-6).
. . . “For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.” (1 Thessalonians 5:9).
. . . “But as many as received him, to them gave the power to become the sons of God, even to them that believe on his name.” (John 1:12).
True Church / Bride of Christ Spared from God’s Wrath:
Romans 5:8-10. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.”
Romans 12:19. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
1 Thessalonians 1:10. And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
1 Thessalonians 5:9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
Romans 8:35. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
Jeremiah 30:7. Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble, but he shall be saved out of it.
Revelation 3:10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.