“MENE, MENE, TEKEL, UPHARSIN.” ‘The Handwriting is on the Wall.’

Mene: number, reckoned. “God hath numbered thy kingdom and finished it.” Your number is UP!”

Tekel: weighed. “Thou art weighed in the balances, and art found wanting.”

Peres: (rendered as “upharsin,” “u” is an Aramic conjuction; “pharsin” is the plural form of “peres.”) DIVIDED, BROKEN. THY KINGDOM IS DIVIDED and given to the birds and wild animals.

APOSTASY OR THE ‘GREAT FALLING AWAY’ AND… ‘REVEALING THE MAN BY SATAN (MBS).’ 2 Thessalonians 2

2 Now we beseech you, brethren, by (7) the coming of our Lord Jesus Christ, (7) and by our gathering together unto him, (777)

2 That ye be not (7) soon shaken in mind, or be troubled, (7) neither by spirit, nor by word, nor (7) by letter as from us, as that (7) the day of Christ is at hand. (7777)

3 Let (7) no man deceive you by any means: for that day (7) shall not come, except there come a (7) falling away first, and that man of (7) sin be revealed, the son of perdition; (7777)

(7) Paul Rolland, Night Watchman, Night Watchman Ministries | (7) Christian Apostasy & Revealing the Man of Sin

4 Who opposeth and exalteth (7) himself  above all that is called God, (7) or that is worshipped; so that he (7) as God sitteth in the temple of (7) God, shewing himself that he is God. (7777)

Paul Rolland | Night Watchman | Night Watchman Ministries | MbS (5) and His Abomination of Desolation

5 Remember (7) ye not, that, when I was yet (7) with you, I told you these things? (77)

6 And (7) now ye know what withholdeth that he (7) (Beast-Antichrist) (6) might be revealed in his time. (77), (6)

7 For the mystery of (7) iniquity doth already work: only he (Holy-Spirit) (7) who now letteth will let, until he (7) (Holy-Spirit) be taken out of the way. (777)

8 (6) And then shall that Wicked be (7) revealed, whom the Lord shall consume with (7) the spirit of his mouth, and shall (7) destroy with the brightness of his coming: (777), (6)

9 (6) Even him (Beast, Antichrist), whose coming (7) is after the working of Satan with (7) all power and signs and lying wonders, (77), (6)

10 And with all (7) deceivableness of unrighteousness in them that perish; (7) because they received not the love of (7) the truth, that they might be saved. (777)

11 And for (7) this cause God shall send them strong (7) delusion, that they should believe a lie: (77)

12 That they (7) all might be damned who believed not (7) the truth, but had pleasure in unrighteousness. (77)

Documentary: Satan, The Antichrist and The One-World Government

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Documentary: Satan, The False Prophet and One-World Government

False Prophet and the Worship of the Beast and his Image

Pope Francis and Mystery Babylon – both the Religion and the City

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(7) Fake Christianity | This Is Happening In So (7) Many Church But People Don’t See it

18 (6+6+6) Ex-Christians Tell Us Why They Are No Longer ‘Religious’ and Don’t Believe in Jesus Christ’s Offer of Forgiveness and Salvation:

Story by Ash Kingston February 2024

Ever wondered why some folks who used to be really into Christianity are now saying “no thanks” to the whole faith thing? Well, we found …

1. “Short answer: grew up Southern Baptist. When I started getting to the age where I could think critically about things, I just started noticing some inconsistencies. Specifically, I was told that people who believed in other religions would go to hell because they followed the “wrong” religion. What?? When religion is based a lot on where you are born, I just could not truly believe that people would be sent to hell for being born in the “wrong” country.” This user’s critical reflection on his Southern Baptist upbringing struck a chord, particularly when confronted with the notion that people of different religions could face damnation solely based on their place of birth. The recognition that entire populations could be condemned for circumstances beyond their control raised questions about the fairness and logic of such a religious perspective, ultimately leading to a reconsideration of the user’s faith journey.
2. “Taking a mythology class in college and realizing all the different religions had similar origin stories of how earth and man were created and evolved, but the details differed based on the environment the people lived in and how far along they were technologically. Anything science couldn’t explain was the will of a higher power. Not saying higher powers COULDN’T exist, just realized people are killing each other because theirs is the ‘right God’, but the people don’t realize that for all intents and purposes, they are all following the similar lessons/stories.” In a broader context, the user’s revelation in their mythology class illuminated the commonality among diverse religions. As they explored various mythologies, they discerned parallels in the stories of Earth’s creation and human evolution. The realization that different cultures, despite varied details, shared fundamental narratives about higher powers and unexplained phenomena prompted a reconsideration of religious exclusivity.
3. “Being told to not question my faith made me lose my faith. If I cannot question what I believe in to better understand it, then it wasn’t worth believing in it in the first place. Or they are hiding something they don’t want me to find out, which makes me even more skeptical of it.” For this user, the very act of questioning was essential for a deeper understanding of his beliefs. When this exploration was stifled, it raised doubts about the authenticity and solidity of the faith. The suppression of questions created a perception that there might be hidden aspects or inconsistencies that authorities sought to conceal. This lack of transparency and the inability to engage in an open dialogue eroded the user’s confidence in the faith, as genuine belief, for them, required a foundation built on inquiry and understanding.
4. “I was in a hard time for me and I started praying, attending catholic activities and doing lots of other things like these. I wasn’t feeling better. Years after I gave up doing these things and started taking care of me by myself and now I’m happy. So the faith gradually went away. I’m not fully an atheist though, I may be an agnostic but I’m not sure.” In this instance, the user’s experience revolves around a personal struggle where traditional religious practices did not provide the expected relief or improvement. The subsequent shift towards self-care and the positive outcome generated skepticism about the effectiveness of religious rituals. The realization that personal agency and self-care contributed more significantly to their well-being than religious practices prompted a reevaluation of faith.
5. “I was listening to a podcast with a couple of priests, and one of them said that if you worked in Catholic education anytime from the 70s to the 90s, and they ask you about it at the gates of Heaven, then you should deny it. There are some efforts for widespread reform, but yeah, Catholic schools have scr**** a lot of people up by having idiots like your teacher running the show.” This user’s faith transformation was influenced by insights gained from a podcast featuring priests discussing the problematic history of Catholic education. The acknowledgment that some individuals within the system perpetuated harmful ideologies, coupled with a suggestion to deny involvement in Catholic education during a specific era, raised concerns about the integrity of the faith institution. This revelation likely contributed to a loss of trust in the authority and teachings of the Catholic Church, as it hinted at a need for reform and acknowledged the detrimental impact on individuals.
6. “So when my friend and I had had enough of her arguing us into the ground about how it was us that was wrong and not the Bible, we spoke to the principal and asked to be removed from the class.” This encounter showcases the user’s determination to seek an education aligned with her beliefs and values. By taking this stand, she not only asserted her autonomy but also managed to free up time for other pursuits, turning what could have been a disheartening experience into an opportunity for personal growth and intellectual independence.
7. “I stopped believing because of Santa Claus. As a kid, I wanted magic to be real. I needed it to be, and everyone told me it was — just have faith and believe in magic, and it will be real! That’s apparently all it took. Finding out Santa wasn’t real was a major bummer to my child self, and it literally made me question everything else I’d been told. Especially because when it came to talk of God, as everyone told me the exact same thing: Have faith. Believe. Just let him into your heart. Yeah, you guys fed me the same lines about Santa and look how that turned out. 8-year-old me just discovered skepticism.”
8. “When a deacon told me that disability was an abomination of God and the disabled were a burden to us all and a mistake. I wish no ill will towards this man and especially not violence. It’s sad so many have heard this exact thing. Acceptance and love matter for all not just those who fit our ideals, whatever they may be. Also, the entire congregation was in support of his views. Not the only church I’ve heard this kind of speak before.” A shocking revelation from a deacon, branding disability as an abomination and burden, shook users’ faith. The congregation’s support of such views highlighted the harmful impact of religious beliefs on marginalized communities. This experience underscored the importance of acceptance and love, prompting a rejection of faith.
9. The intersection of religion and politics, especially when it veered towards partisanship, contributed to a growing sense of disillusionment. The users began to question the authenticity of the spiritual guidance offered by institutions entangled in political pursuits. Moreover, witnessing instances of hypocrisy, prejudice, and hate within these religious structures became the final straw for those seeking a more genuine and compassionate spiritual path. This realization led to a decisive break from organized religion for these individuals.
10. “I went to a private Christian school where I met the first boy I ever kissed. He came out as gay a few months after he broke up with me. It wasn’t quite a shock because he sent out that vibe. Both he and his sister were basically shunned at school after all this happened. Not by me because coincidentally his sister was my best friend at the time. But they both ended up dropping out of school and running away from home at different times because their parents were so unforgiving about his sexual preference. And it just makes me so sad that they’ve had hard adult lives over something that really only affected him.”
11. A personal experience in a private Christian school, witnessing the mistreatment of a gay classmate, highlighted the damaging consequences of rigid religious beliefs. The rejection and shunning of individuals based on their sexual orientation prompted users to question the morality of their faith. This experience contributed to a gradual distancing from religious institutions.
12. “Lack of evidence supporting the existence of any of the thousands of gods people have worshiped over humankind’s existence.” The absence of concrete evidence supporting the existence of any deity resonated with users. The realization that thousands of gods had been worshipped throughout history without empirical evidence led to skepticism. The pursuit of rationality and reliance on evidence became the foundation for the rejection of religious beliefs for them.
13. “I spent my early childhood education years in a Christian school. That age is easy to manipulate. The economy tanked when I was entering 5th grade and I had to go to a public school because my parents couldn’t afford to send me to a private school. I gradually started to doubt my faith as I was exposed to people from different cultures and religions. I was told by teachers to be weary of people at public schools because they’re awful people who will poison my mind. As I got older the lies fell apart. I became an Atheist at 18 and unfortunately, I lost a lot of people I thought were my friends.”
14. This realization becomes a pivotal point in the user’s faith journey. The stark contrast between the warned-against public school environment and the reality of acceptance and diversity prompts the user to question the validity of the warnings they received. The recognition that his previous understanding was influenced by bias encourages a more critical and open-minded approach to different perspectives.
15. “Having my wife die suddenly at 47 of a heart attack.” Losing a spouse to a sudden heart attack becomes a moment of deep reflection, challenging the comfort provided by religious beliefs. Unable to find solace in traditional doctrines, individuals begin questioning their faith, pushing them to seek understanding and comfort beyond religious confines. This pivotal experience leads to a departure from organized religion as they explore alternative sources of meaning and support.
16. The recognition of churches as tax-exempt entities engaged in business rather than genuine spiritual guidance played a role in one user’s disillusionment. The realization that religious institutions were consuming valuable time and resources without providing meaningful benefits contributed to the rejection of faith.
17. “I was raised Catholic. I know, I know–that’s why I became an atheist. Not so. The priests never bothered us and the congregation was made up of very nice people. I went to public school, so the only time I really had to be Catholic was at church. Aside from mass being long and boring (and it cut into my weekend), being Catholic wasn’t a bad experience for me.
18. But as I got older, I wondered why people in different parts of the world followed different religions. And I also realized that there is no real evidence of a god or gods. I came to the conclusion that it was all made up. People have religious beliefs mainly because society conditions them so.” The acknowledgment that faith was mainly a product of societal conditioning marked the transition from belief to atheism for this user.

No More Christian Values… The Spirit Of Antichrist In The U.S

The True Cost of the Churchgoing Bust

Opinion by Derek Thompson The Atlantic April 3, 2024

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As an agnostic, I have spent most of my life thinking about the decline of faith in America in mostly positive terms. Organized religion seemed, to me, beset by scandal and entangled in noxious politics. So, I thought, what is there really to mourn? Only in the past few years have I come around to a different view. Maybe religion, for all of its faults, works a bit like a retaining wall to hold back the destabilizing pressure of American hyper-individualism, which threatens to swell and spill over in its absence.

More than one-quarter of Americans now identify as atheists, agnostics, or religiously “unaffiliated,” according to a new survey of 5,600 U.S. adults by the Public Religion Research Institute. This is the highest level of non-religiosity in the poll’s history. 66.6% of nonbelievers were brought up in at least nominally religious households, like me. (I grew up in a Reform Jewish home that I would describe as haphazardly religious. In kindergarten, my parents encouraged my sister and me to enthusiastically celebrate Hanukkah—and, just as fervently, to believe in Santa Claus.) But more Americans today have “converted” out of religion than have converted to all forms of Christianity, Judaism, and Islam combined. No faith’s evangelism has been as successful in this century as religious skepticism.

Secularization is old news. The scientific revolution that pitted the Church against stargazers like Galileo comes from the 1600s, and Nietzsche famously declared “God is dead” in the 1880s. But even as secularism surged throughout the developed world in the 20th century, America’s religiosity remained exceptional. Seven in 10 Americans told Gallup that they belonged to a church in 1937, and even by the 1980s, roughly 70 percent said they still belonged to a church, synagogue, or mosque. Suddenly, in the 1990s, the ranks of nonbelievers surged. An estimated 40 million people—one in eight Americans—stopped going to church in the past 25 years, making it the “largest concentrated change in church attendance in American history,” according to the religion writer Jake Meador. In 2021, membership in houses of worship fell below a majority for the first time on record.

The sudden decline of religion likely relates to changes in both politics and family life. In the 1970s and ’80s, the religious right became a formidable fundraising machine for the Republican Party. As the GOP consolidated its advantage among conservative Christians, religion seemed less appealing to liberal young people, especially if they or their parents already had a tenuous relationship with the Church. In the late 1980s, only one in 10 liberals said they didn’t belong to any religion; 30 years later, that figure was about four in 10. Meanwhile, the decline of marriage, especially among low-income Americans, accompanied their move away from the Church.

That relationship with organized religion provided many things at once: not only a connection to the divine, but also a historical narrative of identity, a set of rituals to organize the week and year, and a community of families. PRRI found that the most important feature of religion for the dwindling number of Americans who still attend services a few times a year included “experiencing religion in a community” and “instilling values in their children.”

When I read the PRRI survey, this emphasis on community is what caught my eye. As I recently reported, the United States is in the midst of a historically unprecedented decline in face-to-face socializing. The social collapse is steepest for some of the groups with the largest declines in religiosity. For example, young people, who are fleeing religion faster than older Americans, have also seen the largest decline in socializing. Boys and girls ages 15 to 19 have reduced their hangouts by more than three hours a week, according to the American Time Use Survey. There is no statistical record of any period in U.S. history where young people were less likely to attend religious services, and also no period when young people have spent more time on their own.

A similar story holds for working-class Americans. In 2019, a team of researchers published a survey based on long interviews conducted from 2000 to 2013 with older, low-income men without a college degree in working-class neighborhoods around the country. They found that, since the 1970s, church attendance among white men without a college degree had fallen even more than among white college graduates. For many of these men, the loss of religion went hand in hand with the retreat from marriage. “As marriage declined,” the authors wrote, “men’s church attendance might have fallen in tandem.” Today, low-income and unmarried men have more alone time than almost any other group, according to time-use data.

Did the decline of religion cut some people off from a crucial gateway to civic engagement, or is religion just one part of a broader retreat from associations and memberships in America? “It’s hard to know what the causal story is here,” Eric Klinenberg, a sociologist at NYU, told me. But what’s undeniable is that nonreligious Americans are also less civically engaged. This year, the Pew Research Center reported that religiously unaffiliated Americans are less likely to volunteer, less likely to feel satisfied with their community and social life, and more likely to say they feel lonely. “Clearly more Americans are spending Sunday mornings on their couches, and it’s affected the quality of our collective life,” he said.

Klinenberg doesn’t blame individual Americans for these changes. He sees our civic retreat as a story about place. In his book Palaces for the People, Klinenberg reported that Americans today have fewer shared spaces where connections are formed. “People today say they just have fewer places to go for collective life,” he said. “Places that used to anchor community life, like libraries and school gyms and union halls, have become less accessible or shuttered altogether.” Many people, having lost the scaffolding of organized religion, seem to have found no alternative method to build a sense of community.

Imagine, by analogy, a parallel universe where Americans suddenly gave up on sit-down restaurants. In surveys, they named many reasonable motivations for their abstinence: the expense, the overuse of salt and sugar and butter, the temptation to drink alcohol. As restaurants disappeared by the hundreds, some mourned their closure, while others said it simply didn’t matter. After all, there were still plenty of ways for people to feed themselves. Over time, however, Americans as a group never found another social activity to replace their dining-out time. They saw less of one another with each passing decade. Sociologists noted that the demise of restaurants had correlated with a rise in aloneness, just as the CDC noticed an increase in anxiety and depression.

I’ve come to believe that something like this story is happening, except with organized religion playing the role of restaurants. On an individual basis, people can give any number of valid-sounding reasons for not frequenting a house of worship. But a behavioral shift that is fully understandable on the individual level has coincided with, and even partly exacerbated, a great rewiring of our social relations.

And America didn’t simply lose its religion without finding a communal replacement. Just as America’s churches were depopulated, Americans developed a new relationship with a technology that, in many ways, is the diabolical opposite of a religious ritual: the smartphone. As the social psychologist Jonathan Haidt writes in his new book, The Anxious Generation, to stare into a piece of glass in our hands is to be removed from our bodies, to float placelessly in a content cosmos, to skim our attention from one piece of ephemera to the next. The internet is timeless in the best and worst of ways—an everything store with no opening or closing times. “In the virtual world, there is no daily, weekly, or annual calendar that structures when people can and cannot do things,” Haidt writes. In other words, digital life is disembodied, asynchronous, shallow, and solitary.

Religious rituals are the opposite in almost every respect. They put us in our body, Haidt writes, many of them requiring “some kind of movement that marks the activity as devotional.” Christians kneel, Muslims prostrate, and Jews daven. Religious ritual also fixes us in time, forcing us to set aside an hour or day for prayer, reflection, or separation from daily habit. (It’s no surprise that people describe a scheduled break from their digital devices as a “Sabbath.”) Finally, religious ritual often requires that we make contact with the sacred in the presence of other people, whether in a church, mosque, synagogue, or over a dinner-table prayer. In other words, the religious ritual is typically embodied, synchronous, deep, and collective.

I’m not advocating that every atheist and agnostic in America immediately choose a world religion and commit themselves to weekly church (or synagogue, or mosque) attendance. But I wonder if, in forgoing organized religion, an isolated country has discarded an old and proven source of ritual at a time when we most need it. Making friends as an adult can be hard; it’s especially hard without a scheduled weekly reunion of congregants. Finding meaning in the world is hard too; it’s especially difficult if the oldest systems of meaning-making hold less and less appeal. It took decades for Americans to lose religion. It might take decades to understand the entirety of what we lost.

(7) Deception in the Church | End Times Teaching | Jimmy Evans

“Felt Betrayed”: Reasons Why Christianity Is Experiencing a Mass Exodus

Story by Amy Brown March 28, 2024

Why are more and more people breaking away from their family traditions of following the Christian faith? There are many reasons people state they ‘no longer practice’ religion, despite being brought in a faithful home. Here are top reasons people have made this shift over the past generation.

1. Many individuals turn to science for answers about the universe, seeking empirical evidence and logical reasoning. This scientific approach often conflicts with faith-based beliefs, leading some to question the fundamentals of Christianity. They find solace in the tangible and the provable, drifting away from spiritual explanations. The allure of answers that can be tested and observed gradually diminishes their reliance on faith.
2. For some, personal tragedies become a turning point, shaking the very foundations of their faith. They grapple with the question of why a benevolent God would allow such suffering. These moments of profound loss and pain can lead to a reassessment of beliefs, with some finding it difficult to reconcile their experiences with the teachings of Christianity. As they search for solace and understanding, the distance from their faith grows.
3. Disillusionment sets in when individuals witness hypocrisy and misconduct among religious leaders or fellow believers. Stories of moral failings, abuse, or greed within the Church can lead to a deep sense of betrayal. This disappointment challenges their trust and respect for the institution, causing some to question the integrity of the faith itself. As trust erodes, so too does their commitment to the Christian community.
4. Exploring diverse philosophies and worldviews opens new avenues of thought that may contrast with Christian teachings. Engaging with ideologies such as humanism, existentialism, or other religious philosophies can offer alternative perspectives on life’s big questions. This intellectual journey sometimes leads to adopting new beliefs that resonate more with personal experiences and values. As a result, the teachings of Christianity may no longer align with their evolving worldview.
5. In a world that increasingly values diversity and inclusivity, some find certain Christian doctrines to be at odds with these principles. Issues surrounding gender, sexuality, and equality can become points of contention. For those who seek a community that embraces all identities and lifestyles unconditionally, the perceived lack of acceptance in some Christian circles can be disheartening. This search for a more inclusive spiritual home can lead them away from Christianity.
6. The structured nature of religious practices and the moral prescriptions of Christianity can feel restrictive to some. The desire for personal freedom and autonomy leads them to question religious authority and dogma. They seek to make moral and ethical decisions based on personal conviction rather than adherence to an external set of rules. This quest for independence often results in a gradual distancing from Christian teachings.
7. Community plays a crucial role in sustaining faith, and a lack of supportive fellowship can lead to spiritual isolation. When individuals feel disconnected or unwelcome in their religious community, their engagement with the faith diminishes. The absence of meaningful connections and shared experiences can make the journey of faith feel solitary and less fulfilling. Without a sense of belonging, the ties to Christianity weaken.
8. In an age dominated by reason and critical thinking, some find the miraculous and supernatural elements of Christianity hard to accept. The preference for rationalism over faith leads to skepticism about biblical narratives and doctrines. This analytical approach often results in reevaluating religious beliefs, with some concluding that Christianity does not satisfy their intellectual criteria for belief. The pursuit of logical consistency takes precedence over spiritual conviction.
9. For those who see the Bible as a complex text rich in metaphor and allegory, literal interpretations can seem overly simplistic and confining. They crave a more nuanced understanding of scripture, one that allows for questioning and interpretation. The rigidity of fundamentalist perspectives can stifle their spiritual exploration, leading them to seek spiritual fulfillment outside the confines of traditional Christianity. This quest for depth and flexibility often leads them to explore other spiritual paths.
10. The most profound questions often revolve around the existence of a higher power. For some, the lack of tangible evidence for God’s existence becomes a stumbling block too large to overcome. They engage in deep philosophical inquiries, weighing the arguments for and against theism. Ultimately, for these individuals, the scales tip towards skepticism, leading them to step away from Christianity.
11. Institutional decisions and policies of the Church can sometimes clash with personal beliefs and values. When individuals perceive these policies as unjust or out of touch with contemporary societal norms, it can lead to disillusionment. The discord between personal ethics and institutional stances, especially on social and political issues, prompts some to reconsider their affiliation with Christianity. This dissonance drives a wedge between them and their faith.
12. The desire for a more intimate and personal spiritual experience can lead some away from organized religion. They seek a direct and unmediated connection with the divine, one that isn’t filtered through doctrine or ritual. This individualistic approach to spirituality values personal revelation and experience over communal worship and traditional practices. As they forge their own spiritual path, the structure of Christianity may no longer serve their needs.
13. Living in a predominantly secular society can subtly influence one’s religious beliefs and practices. The emphasis on secular values, scientific progress, and material success can overshadow spiritual pursuits. As secular ideologies become more ingrained, the relevance of Christianity in daily life may begin to wane for some. This gradual shift towards secularism can lead to a reevaluation of religious commitments.
14. In an era where evidence and data are highly valued, the faith-based nature of Christianity can be challenging for some. The demand for empirical proof and verifiable facts extends into their spiritual beliefs. Without concrete evidence to support the existence of God or the validity of biblical accounts, their faith may falter. This reliance on evidence over faith leads to a distancing from Christian doctrines.
15. The rituals and ceremonies that are central to Christianity can become perfunctory and lose their meaning for some. When these practices feel more like obligations than expressions of faith, the spiritual connection begins to weaken. This disenchantment with the formal aspects of worship can lead to a search for a more authentic and heartfelt spiritual expression. As a result, the structured nature of Christian worship may no longer resonate with their spiritual needs.
16. The digital age has transformed how we access information, connect with others, and view the world. For some, the omnipresence of technology and the instant access to a wealth of knowledge and diverse perspectives can dilute the influence of traditional religious teachings. The constant exposure to alternative viewpoints and the questioning culture promoted by social media can lead to doubts and reevaluation of faith. In this environment, the traditional beliefs of Christianity may struggle to maintain their relevance.
17. In a globalized world, exposure to many cultures and religions can broaden one’s perspective and challenge previously held beliefs. The richness and diversity of global spiritual practices can be both enlightening and enticing. For some, this exposure leads to reevaluating the exclusivity of any single faith, including Christianity. The desire to embrace a more universal approach to spirituality can lead them to explore beyond the boundaries of their former faith.
18. The perceived conflict between religion and science, especially on topics like evolution and the age of the Earth, can be a source of frustration. Individuals passionate about scientific inquiry may find themselves at odds with interpretations of Christianity that seem to contradict scientific understanding. This tension between faith and science can lead to disillusionment with religious explanations that appear to defy empirical evidence. The pursuit of scientific truth becomes a path away from traditional religious beliefs.
19. In an age where authenticity is highly valued, any perceived lack of transparency within the Church can lead to disillusionment. When scandals, cover-ups, or inconsistencies in the Church’s teachings or history come to light, it can shatter the trust and faith of believers. The yearning for an authentic and transparent spiritual experience leads some to question the integrity of Christian institutions. This quest for genuineness often results in a departure from the faith.
20. The traditional Christian views on gender roles and sexuality can be a point of contention for those who advocate for LGBTQ+ rights and gender equality. When personal or loved ones’ experiences clash with the teachings of the Church, it can lead to a profound sense of alienation. The struggle for acceptance and equality within the faith community can be disheartening, prompting some to seek a more inclusive spiritual environment. This divergence between personal values and religious doctrines can be a catalyst for leaving Christianity.
21. The inward journey to understand one’s own consciousness and the nature of existence can lead some away from external religious expressions. Practices like meditation, mindfulness, and exploring altered states of consciousness offer alternative paths to spiritual enlightenment. This introspective exploration can reveal a spirituality that is more aligned with personal experiences of the divine, rather than the external teachings of Christianity. As they delve deeper into their inner worlds, the external structures of faith may no longer hold the same appeal.

(7) This Biblical End Time Prophecy Was FULFILLED (7) THIS YEAR, But People Don’t Realize It

Why Faith and Religious Observance No Longer Appeals to Many People

Story by Amy Brown March 15, 2024

1. A growing percentage of Americans say they do not belong to any organized religion. Explore the reasons for this cultural shift away from religion as we consider the influence of science, social media, and global interconnectivity. The allure of the tangible and testable has captivated many. Individuals are increasingly turning to science as a beacon of truth, where hypotheses are either proven or disproven. The mysteries of the cosmos, once attributed to divine forces, are now explored through the lens of astrophysics. This shift towards empirical evidence offers a form of certainty that traditional religious narratives struggle to match.
2. In an age where screens dominate our attention, spirituality competes with a constant stream of digital content. Many find their free time consumed by the endless scroll of social media rather than contemplation or prayer. This digital immersion creates a barrier to the introspection and community connection that religions often provide. As a result, spiritual pursuits take a backseat to the immediate gratification of online entertainment.
3. Society celebrates the self-made individual, leading many to prioritize personal achievements over collective spiritual experiences. The emphasis on individual success and personal fulfillment often overshadows traditional communal religious practices. In this climate, religion, with its communal rituals and collective identity, can seem at odds with contemporary values. Thus, the path to spirituality becomes a solitary journey rather than a shared voyage.
4. Globalization has mixed cultures, beliefs, and traditions, creating richly diverse communities. This melting pot environment exposes individuals to a variety of perspectives, encouraging a more inclusive and less dogmatic approach to spirituality. For some, this diversity dilutes the appeal of adhering strictly to one faith, fostering a more universal or agnostic outlook. The beauty of diverse beliefs challenges the exclusivity of religious doctrines, leading to a more open-minded populace.
5. In an era where information is at our fingertips, people have become more critical of traditional sources of authority, including religious institutions. Scandals, historical inaccuracies, and dogmatic rigidity have led to skepticism and disillusionment. This questioning mindset encourages a more personal, less institutionalized approach to spirituality. As trust in religious leadership wanes, individuals seek their own truths, often outside the confines of organized religion.
6. For many, the pressing issues of climate change and social justice have become their primary focus. These activists find purpose and community in causes that, while not religious, offer a sense of meaning and belonging. The immediacy of these global challenges often takes precedence over traditional religious participation, reshaping where and how people find spiritual fulfillment. This generation’s crusade for a better world is their spiritual calling.
7. Modern life is hectic, with careers, families, and personal pursuits leaving little room for religious observance. The time commitment required for regular worship, prayer, or community service can be daunting for those already stretched thin. As a result, religion becomes one more obligation rather than a respite from the chaos of daily life. This relentless pace pushes spiritual practices to the margins of people’s lives.
8. In a world saturated with superficial interactions and curated online personas, there’s a deep hunger for genuine connection and experience. Many find traditional religious services to be out of touch with their desire for authenticity and raw emotion. Instead, they seek spirituality in nature, meditation, or personal rituals that resonate more deeply with their individual quest for meaning. This shift represents a move towards a more personal, less formalized spirituality.
9. Higher education encourages critical thinking and exposure to a wide range of philosophies and worldviews. As students explore various ideologies, they often reassess the religious beliefs inherited from their families. This intellectual journey can lead to a redefinition of personal beliefs, sometimes away from organized religion and towards a more eclectic spiritual identity.
10. The philosophy of secular humanism, which emphasizes morality and human welfare without reliance on religious doctrine, has gained traction. Adherents find in humanism a framework for living ethically and meaningfully without supernatural beliefs. This approach satisfies the desire for a principled life and community engagement without the need for religious affiliation. As a result, secular humanism presents an attractive alternative for those seeking a non-religious moral foundation.
11. The vast array of religious options can be overwhelming, leading to indecision or a reluctance to commit to any one faith. In a marketplace of beliefs, where every tradition offers its own path to enlightenment, making a definitive choice can feel daunting. This abundance of spiritual paths encourages a more eclectic or non-committal approach to religion, as individuals hesitate to limit themselves to a single creed. The result is a spiritual smorgasbord, where sampling replaces steadfast devotion.
12. Enlightenment’s emphasis on reason over revelation continues to influence contemporary attitudes towards religion. Rationalist thought, which prioritizes logic and evidence, often clashes with faith-based beliefs that transcend empirical verification. This intellectual heritage prompts many to adopt a skeptical stance towards religious claims, favoring a worldview grounded in reason. The legacy of rationalism thus underpins a growing preference for secularism over spirituality.
13. Online platforms often reinforce existing beliefs and biases, creating echo chambers that limit exposure to diverse perspectives. Within these digital bubbles, religious views can be either amplified or marginalized, depending on the prevailing norms of one’s virtual community. For those in secular or skeptical circles, the reinforcement of non-religious viewpoints can further distance them from religious engagement. The echo chamber effect thus plays a subtle but significant role in shaping religious attitudes.
14. Amidst the turmoil of modern life, many seek tranquility and mindfulness through practices like meditation and yoga. These pursuits offer a spiritual dimension that is personal, experiential, and devoid of doctrinal constraints. The emphasis on inner peace and personal well-being resonates with those disillusioned by the dogma and ritual of traditional religions. This inward-focused spirituality represents a departure from communal worship to a more solitary quest for serenity.
15. Each generation reevaluates the beliefs and practices of its predecessors, often leading to a decline in religious adherence. Younger generations, raised in an increasingly secular and digital environment, may find traditional religious practices less relevant to their experiences. This generational shift results in a gradual but noticeable drift from organized religion as each new cohort navigates its own spiritual landscape.
16. The mysteries that religions once explained are increasingly unraveled by scientific inquiry. From the origins of the universe to the complexities of human consciousness, science offers explanations grounded in evidence and experimentation. This reliance on scientific answers diminishes the space for religious explanations, leading many to view traditional beliefs as outdated. The thirst for knowledge, fueled by scientific discovery, reshapes the spiritual quests of countless individuals.
17. Postmodernism’s influence has ushered in an era of relativism, where absolute truths, including those offered by religion, are often questioned. This cultural shift encourages a more subjective interpretation of morality, meaning, and existence. As absolutes give way to a spectrum of truths, the definitive narratives provided by religions lose their grip on the collective consciousness. The relativistic ethos fosters a more personalized, less dogmatic approach to spirituality.
18. The age-old question of why a benevolent deity would allow suffering continues to challenge the faithful. For some, the prevalence of injustice and tragedy in the world is irreconcilable with the concept of a loving, omnipotent god. This dilemma drives a wedge between potential believers and religious doctrines that fail to provide satisfactory answers to life’s hardest questions. The struggle with the problem of evil leads many to seek solace and meaning outside of traditional religious frameworks.
19. The internet has made the world smaller, exposing individuals to a broad spectrum of ideas, cultures, and beliefs. This global connectivity fosters a sense of shared humanity that transcends religious boundaries. As people encounter and empathize with diverse perspectives, the parochial views often associated with religious dogma become less appealing. The interconnected world encourages a more inclusive, global outlook that diminishes the centrality of religion in defining identity and purpose.
20. Contemporary culture often prioritizes personal happiness and fulfillment over religious or spiritual duties. This hedonistic approach to life focuses on individual pleasure and success as the ultimate goals. As a result, the sacrifices and constraints associated with religious observance can appear as hindrances to personal freedom and happiness. Pursuing immediate gratification challenges the delayed rewards many religious traditions promise.
21. Influencers and stars often set trends and norms in a society fascinated by fame and celebrity. When public figures espouse spiritual but not religious sentiments or openly question or reject traditional beliefs, their vast audiences take note. The glamour and appeal of celebrity lifestyles, which frequently diverge from religious modesty and humility, offer alternative role models for meaning and success. The sway of celebrity culture thus contributes to the broader secularization of society.

https://www.msn.com/en-us/video/health/us-facing-huge-religious-decline-for-the-first-time-in-its-history-claims-pastor/vi-BB1kebti

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The White Horseman Prince Beast Antichrist Mahdi Rides a White Arabian Stallion.

Revelation 6:2 And I saw, (7) and behold a white horse: and he (7) that sat on him had a bow; (7) and a crown was given unto him: and (7) he went forth conquering, and to conquer. (7777)

Commentary; the rider is the ‘beast’ or ‘antichrist’. His being clothed in white suggests ‘3’ false righteousness, false peace and false authority. He has a bow, but no arrows. He rules with lies and threats, but no military or arms. He conquers and subjugates, not with force but with ‘5’ lies, deception, false covenants and false agreements and false promises. He is the world’s greatest ‘political’ leader and deceiver. He is the one who ‘confirms the false covenant of seven years with Jacob’ which starts the tribulation. You should know now of who I speak. His ‘crown’ represents authority, rulership and position. It even literally represents his ‘position’ as Crown Prince, once the tribulation begins. My discernment is that the ‘white horse upon which he sits’ is symbolically a white Arabian stallion.

The Black Kabba and Stone of the Mahdi and Antichrist. Worship of the Mahdi, Beast or Antichrist.

Difference between Christianity and Islam, Jesus Christ and Islam’s Mahdi or 12^th Imam. Todd Fink

Pastor Tony Arayomi

The Imam of the Age, Imam Mahdi (as) is said to come to unite the (false Islam) believers, and mankind in general under the banner of Divine Unity and guidance, bringing in a world order that is more balanced and in tune with all the facets of human nature. It is said that he (Mahdi) will establish justice by overthrowing those who have perverted it for their own gains.  And it is said that he will usher in a period of great progress and flowering of human knowledge and potential. Prince Mohammed bin Salman because they now view Saudi Arabia — with the world’s fastest growing large economy — as a global powerhouse, based in large part upon the reforms he has instituted?

The Mahdi, Black Kabba, Black Stone Worship and Crop Circles. What do they all have in common?

Islam: The Mahdi or Antichrist. John Barnett

(5) The Mahdi is the Antichrist

And because of that success and others, do more and more leaders now see the crown prince as one of the most influential voices in the world? That same “the room goes instantly silent to hear the words of wisdom” is now taking place on the global stage. When Mohammed bin Salman speaks, some leaders seemingly do go silent to hear every word. Why?  The world is changing. Power is shifting. Alliances are being created or reinvented, and Saudi Arabia and the crown prince are behind much of the change. It’s time to focus on the flash. (Douglas MacKinnon, a political and communications consultant, was a writer in the White House for Presidents Ronald Reagan and George H.W. Bush)

“Power tends to corrupt, and absolute power corrupts absolutely.” The logical explanation for this phenomenon is the decline in the quality of leadership and ethical standards of political institutions, even with democratic accountability. A regrettable state of affairs; world politicians lack the credibility needed to build a global system that is worth complying with and respecting. Does the world not deserve a respectable leader who can put an end to the appeasement of the masses with slogans and populist actions? “We do not want another committee, we have too many already.  What we want is a man of sufficient stature to hold the allegiance of all people, and to lift us out of the economic morass into which we are sinking. Send us such a man, and be he god or devil, we will receive him.”

Pastor Mark Driscoll

Pastor John McArthur

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(6) Revealing the Prince, Beast, Antichrist, MbS = 666

666 – The ‘Number’ of an Evil Man, Evil Beast and Evil False Prophet.

Revelation 13:16-18

16 And he causeth all, both (7) small and great, rich and poor, free (7) and bond, to receive a mark in (7) their right hand, or in their foreheads: (777)

17 And that no man might (7) buy or sell, save he that had (7) the mark, or the name of the (7) beast, or the number of his name. (777)

18 (7) Here is wisdom. Let him that hath (7) understanding count the number of the ‘beast’: for (7) it(6)is the number of a ‘man’; (6) and his (‘Prince’, ‘Beast’, ‘Antichrist’) number (6) is Six hundred threescore and six. (666), (7777)

Mark of the Beast (MOB). The Beast Who Requires a ‘MARK.’ (7) The Infrared Vaccination QR Code SMART MARK.

Saudi Arabia Launches National Biotechnology Strategy To Become Global BioTech Hub by 2040

When Bill Gates says he has a new vaccine ‘patch’, he is actually talking about his human implantable quantum dot microneedle vaccine delivery system, and it will be powered by AI

The Real Reason People Will Take The Mark Of The Beast

Mark of the Beast. The Beast Who Requires a ‘MARK.’ (7) The Infrared Vaccination QR Code SMART MARK. It’s a vaccine technology that uses a tattoo-like mechanism which injects invisible (infrared) quantum dot nanoparticles under the skin, when Bill Gates speaks of it he calls it a ‘patch’. At Davos yesterday he told CNBC that the ‘patch’ is almost ready, just waiting for AI to catch up to make it all work. The quantum dots can be arranged in the form of an invisible ‘QR’ Code and injected ‘under the skin, which then can be scanned very quickly by infrared means.

Gates said this about the new era of vaccines that are coming soon. Gates said that “COVID vaccines need to have longer duration, more coverage, and we’re going to change. Instead of using needles, we’ll use a little patch.” That ‘patch’ is the human implantable quantum dot microneedle vaccine delivery system.  Bill Gates, ‘GAVI’ and the World’s Vaccination Goals (start at 2:00 time stamp)

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In His Service,

Night Watchman

Paul Rolland

Night Watchman Ministries

www.nightwatchman.blog

Make Your (7) Decision for Christ NOW!!!!!!! Time is Up!!!!!!!

Jesus Christ’s Offer of Salvation:

The ABCs (7) of Salvation through Jesus Christ (the Lamb)

1. (7) Admit/Acknowledge/Accept that you are sinner. Ask (7) 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 (7) Jesus Christ is who He claimed to (7) be; that He was both fully God (7) and fully man and that we are (7) saved through His death, burial, and resurrection. (7) Put your trust in Him as your (7) only hope of salvation. Become a son (7) or daughter of God by receiving Christ. (7777777) 7×7

. . . “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 (7) with your heart and with your lips (7) 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.