The Vatican Bank (Thursday LIVE! with Steve Wohlberg)

"The Vatican Bank: The Most Secret Bank In The World,” was a Forbes magazine headline in 2012. Why is the Vatican Bank so secret? Shady dealings? Mafia connections? Has it contributed to the vast wealth of “the woman” whom prophecy describes as being “decked with gold, and precious stones, and pearls”? Revelation 17:4.

Existe um limite para a tolerância de Deus?

No episódio 116, discutimos vários eventos e notícias a acontecer em todo o mundo que parecem não ter nada a ver um com o outro. De leis zero covid na China a desastres em fábricas de processamento de alimentos nos EUA. Da histeria das mudanças climáticas aos protestos contra o aborto. O mundo está num comboio de alta velocidade em direcção à destruição. Existe um limite para a tolerância de Deus?

Is There A Limit To God's Forbearance?

In Episode 116 we discuss various events and news happening across the world that seems to have nothing to do with each other. From zero covid laws in China to food processing plant disasters in the US. Climate change hysteria to abortion protests. The world is on a high speed train to destruction. Is there a limit to God's forbearance?

Pope: ‘First, I Must Go to Moscow … I Must Meet Putin’

"The pope sounds like he wants peace, but the Bible says otherwise."

“And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.” Daniel 8:25.

O Papa Francisco Diz Que As Pessoas Rígidas Estão Doentes

"What does the pope mean when he says; those who unbendingly follow the law of God are “sick” and in need of the Lord’s help? Is he downplaying the Law of God?"

"O que quer o papa dizer quando diz; aqueles que seguem inflexivelmente a lei de Deus estão “doentes” e precisam da ajuda do Senhor? Está ele a subestimar a Lei de Deus?"

"“When we reach the standard that the Lord would have us reach, worldlings will regard Seventh-day Adventists as odd, singular, straight-laced extremists. ‘We are made a spectacle unto the world, and to angels, and to men.’” Review and Herald, January 9, 1894, par. 10

"Quando atingirmos a norma que o Senhor deseja que atinjamos, as pessoas mundanas considerarão os Adventistas Do Sétimo Dia como extremistas esquisitos, singulares e austeros. “Porque nos tornamos espetáculo ao mundo, tanto a anjos como a homens.” Fundamentos da Educação Cristã 289.1

Eventos Finais - Cap. 02-03 - Sinais na terra

Declara JESUS: “E haverá sinais no Sol, na Lua e nas estrelas; e na Terra angústia das nações.” Nos Lugares Celestiais, 21.25; Mateus 24:29; Marcos 13:24-26; Apocalipse 6:12-17. Os que contemplam estes prenúncios de Sua vinda, devem saber que “está próximo, às portas”. Mateus 24:33. — O Grande Conflito, 37-38. {EF 19.3}

As nações estão agitadas. Tempos de perplexidade se acham diante de nós. O coração dos homens está desmaiando de terror das coisas que sobrevirão ao mundo. Mas os que crêem em DEUS ouvirão Sua voz em meio à tormenta, dizendo: “Sou Eu. Não temais.” — The Signs of the Times, 9 de Outubro de 1901. {EF 19.4}

Eventos Finais - Cap. 02-02 - Sinais nos céus

Ao fim da grande perseguição papal, declarou CRISTO, o Sol se escureceria, e a Lua não daria sua luz. Em seguida, cairiam as estrelas do céu. E Ele diz: “Aprendei pois esta parábola da figueira: Quando já os seus ramos se tornam tenros e brotam folhas, sabeis que está próximo o verão. Igualmente, quando virdes todas estas coisas, sabei que Ele está próximo às portas.” Mateus 24:32-33. {EF 19.1}

CRISTO deu sinais de Sua vinda. Declara que podemos conhecer quando Ele está perto, às portas. Ele diz daqueles que vêem estas coisas: “Não passará esta geração sem que todas estas coisas aconteçam.” Estes sinais apareceram. Agora sabemos com certeza que a vinda do SENHOR está às portas. — O Desejado de Todas as Nações, 632. {EF 19.2}

O que Esperar da Vida no Campo

Os desafios sempre aparecem, mas as bênçãos da vida no campo são incalculáveis! Palestra ministrada no Projeto CEU, em Abril de 2022 - Bênção Incalculável.

Sweet Potato: Why is it so healthy? How to Grow the Sweet Potato - The Best Weight Loss Food?

Sweet potatoes were the main source of nutrition for what was once one of the longest living group of people (one of the "Blue Zones"). Their macronutrient content flies in the face of many people's modern ideas of what nutrition is all about. This food is not only packed with nutrition but it is one of the best weight loss foods for those who need to lose weight. If you are looking for a staple food that is also one of the least allergenic foods on earth then look no further than the humble sweet potato. How can you grow it? What is a good northern variety to grow? And much more.

The Son of Promise - Lot in Sodom - Further Thought

Wednesday, May 11

The last scene of circumcision involved everyone: not only Ishmael, but all the males of Abraham’s household were circumcised (Genesis 17:23-27). The word kol, “all,” “every,” is repeated four times (Genesis 17:23, 27). It is against this inclusive background that God appears to Abraham to confirm the promise of a son “Isaac.”

Read Genesis 18:1-15 and Romans 9:9. What lessons of hospitality do we learn from Abraham’s reception of his visitors? How do you explain God’s response to Abraham’s hospitality?

It is not clear whether Abraham knew who these strangers were (Hebrews 13:2), even though he acted toward them as if God Himself were among them. He was sitting “in the tent door in the heat of the day” (Genesis 18:1), and because visitors are rare in the desert, he was probably longing to meet with them. Abraham ran toward the men (Genesis 18:2), although he was 99 years old. He called one of these persons Adonai, “my LORD” (Genesis 18:3), a title often used for God (Genesis 20:4, Exodus 15:17). He rushed around them in the preparation of the meal (Genesis 18:6, 7). He stood next to them, attentive to their needs and ready to serve them (Genesis 18:8).

Abraham’s behavior toward heavenly strangers will become an inspiring model of hospitality (Hebrews 13:2). In fact, Abraham’s attitude of reverence conveys a philosophy of hospitality. Showing respect and care toward strangers is not just a nice gesture of courtesy. The Bible emphasizes that it is a religious duty, as if directed at God Himself (compare with Matthew 25:35-40). Ironically, God is more identified with the hungry and needy foreigner than with the generous one who receives them.

On the other hand, the divine intrusion into the human sphere denotes His grace and love toward humanity. This appearance of God anticipates Christ, who left His heavenly home and became a human servant to reach humankind (Philippians 2:7, 8). God’s appearance here is evidence for the certainty of His promise (Genesis 18:10). He sees Sarah, who hides herself “behind him” (Genesis 18:10) and knows her most intimate thoughts (Genesis 18:12). He knows that she laughed, and the word “laugh” is His last word. Her skepticism becomes the place where He will fulfill His word.

Dwell more on the idea that “God is more identified with the hungry and needy foreigner than with the generous one who receives them.” Why is this concept so important for us to remember?

Thursday, May 12

Read Genesis 18:16-19:29. How does Abraham’s prophetic ministry affect his responsibility toward Lot?

Abraham has just been reconfirmed in God’s promise of a son. Yet, instead of enjoying the good news, he engages God in a passionate discussion about the fate of Lot in Sodom. Abraham is not only a prophet to whom God reveals His will; he is also a prophet who intercedes on behalf of the wicked. The Hebrew phrase “stood yet before the Lord” (Genesis 18:22) is an idiom for praying.

In fact, Abraham challenges God and bargains with Him to save Sodom, where his nephew resides. Moving from 50 down to 10, God would have saved the people of Sodom if only 10 Sodomites had been righteous.

Of course, when one reads the story of what happened when the two angels came to Lot to warn him of what was coming (Genesis 19:1-10), we can see just how sick and evil the people had become. It truly was a wicked place, as were many of the nations around them; one reason why, eventually, they were driven from the land (see Genesis 15:16).

“And now the last night of Sodom was approaching. Already the clouds of vengeance cast their shadows over the devoted city. But men perceived it not. While angels drew near on their mission of destruction, men were dreaming of prosperity and pleasure. The last day was like every other that had come and gone. Evening fell upon a scene of loveliness and security. A landscape of unrivaled beauty was bathed in the rays of the declining sun. The coolness of eventide had called forth the inhabitants of the city, and the pleasure-seeking throngs were passing to and fro, intent upon the enjoyment of the hour.” — Ellen G. White, Patriarchs and Prophets, pp. 157, 158.

In the end, God saved only Lot, his wife, and his two daughters (Genesis 19:15), almost half the minimum of 10. The sons-in-law, who did not take Lot’s warning seriously, remained in the city (Genesis 19:14).

That beautiful country was, then, destroyed. The Hebrew verb hafakh, “overthrew,” occurs several times in this passage (Genesis 19:21, 25, 29) and characterizes the destruction of Sodom (Deuteronomy 29:23, Amos 4:11). The idea is that the country has been “reversed.” Just as the Flood “reversed” the original creation (Genesis 6:7), the destruction of Sodom is a “reversal” of the Garden of Eden (Genesis 13:10). In the destruction of Sodom, we are given a precursor of end-time destruction, as well (see Jude 7).

Friday, May 13

Read Ellen G. White, “The Law and the Covenants,” pp. 363-373, in Patriarchs and Prophets.

Abraham’s patient and tenacious plea with God on behalf of the people of Sodom (Genesis 18:22-33) should encourage us to pray for the wicked, even though they appear to be in a hopeless condition of sin. Furthermore, God’s attentive response to Abraham’s insistence, and His willingness to forgive for the sake of only “ten” righteous men is a “revolutionary” concept, as pointed out by Gerhard Hasel:

“In an extremely revolutionary manner the old collective thinking, which brought the guiltless member of the guilty association under punishment, has been transposed into something new: the presence of a remnant of righteous people could have a preserving function for the whole … For the sake of the righteous remnant Yahweh would in his righteousness [tsedaqah] forgive the wicked city. This notion is widely expanded in the prophetic utterance of the Servant of Yahweh who works salvation ‘for many.’” — Gerhard F. Hasel, The Remnant: The History and Theology of the Remnant Idea From Genesis to Isaiah, 3rd edition (Berrien Springs, MI: Andrews University Press, 1980), pp. 150, 151.

“All around us are souls going down to ruin as hopeless, as terrible, as that which befell Sodom. Every day the probation of some is closing. Every hour some are passing beyond the reach of mercy. And where are the voices of warning and entreaty to bid the sinner flee from this fearful doom? Where are the hands stretched out to draw him back from death? Where are those who with humility and persevering faith are pleading with God for him? The spirit of Abraham was the spirit of Christ. The Son of God is Himself the great Intercessor in the sinner’s behalf. He who has paid the price for its redemption knows the worth of the human soul.” — Ellen G. White, Patriarchs and Prophets, p. 140.

Discussion Questions:

1. Only the rainbow and circumcision are called “sign of the covenant.” What are the common points and the differences between the two covenants?

2. Though called of God, and though often used in the New Testament as the example of what it means to live by faith, Abraham at times faltered. What lessons should we learn and not learn from his example?

3. Some people argue against the idea that God will punish the lost, saying that this act would be against God’s love. How do we, as those who believe that, yes, God will punish the lost, respond to the argument that He doesn’t?

Do You Have A Price? Tens Um Preço?

Pastor David Gates once again addresses the issue with ptr. Bullon.

O Pastor David Gates aborda mais uma vez a questão do pr. Bullon.

"Do You Have a Price? If you have a price, the devil will buy you." - Pastor David Gates on May 14, 2022

"Tens Um Preço? Se tens um preço, o diabo vai-te comprar.” - Pastor David Gates, 14 de Maio de 2022

The Faith of Abraham - Abraham’s Doubts - The Sign of the Abrahamic Covenant

Sunday, May 8

Read Genesis 15:1-21 and Romans 4:3, 4, 9, 22. How does Abram reveal what it means to live by faith? What is the meaning of the sacrifice that God had Abram perform?

God’s first response to Abram’s concern about an heir (Genesis 15:1-3) is that he will have a son from his “own bowels” (Genesis 15:4). The same language is used by the prophet Nathan to refer to the seed of the future Messianic king (2 Samuel 7:12). Abram was reassured and “believed in the LORD” (Genesis 15:6), because he understood that the fulfillment of God’s promise depended not on his own righteousness but on God’s (Genesis 15:6; compare with Romans 4:5, 6).

This notion is extraordinary, especially in that culture. In the religion of the ancient Egyptians, for instance, judgment was evaluated on the basis of counting one’s human works of righteousness against the righteousness of the goddess Maat, who represented divine righteousness. In short, you had to earn “salvation.”

God then sets up a sacrificial ceremony for Abram to perform. Basically, the sacrifice points to Christ’s death for our sins. Humans are saved by grace, the gift of God’s righteousness, symbolized by these sacrifices. But this particular ceremony conveys specific messages for Abram. The preying of the vultures on the sacrificial animals (Genesis 15:9-11) means that Abram’s descendants will suffer slavery for a period of “four hundred years” (Genesis 15:13), or four generations (Genesis 15:16). Then in the fourth generation, Abram’s descendants “shall come hither again” (Genesis 15:16).

The last scene of the sacrificial ceremony is dramatic: “a burning lamp that passed between those pieces” (Genesis 15:17). This extraordinary wonder signifies God’s commitment to fulfill His covenant promise of giving land to Abram’s descendants (Genesis 15:18).

The boundaries of this Promised Land, “from the river of Egypt unto the great river, the river Euphrates” (Genesis 15:18) remind us of the boundaries of the Garden of Eden (compare with Genesis 2:13, 14). This prophecy has, therefore, more in view than just the Exodus and a homeland for Israel. On the distant horizon of this prophecy, in Abraham’s descendants taking the country of Canaan, looms the idea of the end-time salvation of God’s people, who will return to the Garden of Eden.

How can we learn to keep focused on Christ and His righteousness as our only hope of salvation? What happens if we try to start counting up our good works?

Monday, May 9

Read Genesis 16:1-16. What is the significance of Abram’s decision to go with Hagar, even despite God’s promise to him? How do the two women represent two attitudes of faith (Galatians 4:21-31)?

When Abram doubted (Genesis 15:2), God unambiguously reassured him that He will have a son. Years later, Abram is still without a son. Even after God’s last powerful prophecy, Abram seems to have lost his faith: he does not believe anymore that it will be possible for him to have a son with Sarai. Sarai, feeling hopeless, takes the initiative and urges him to resort to a common practice of that time in the ancient Near East: take a surrogate. Hagar, Sarai’s servant, is appointed for this service. The system works. Ironically, this human strategy seemed more efficient than did faith in God’s promises.

The passage describing Sarai’s relation to Abram echoes the story of Adam and Eve in the Garden of Eden. The two texts share a number of common motifs (Sarai, like Eve, is active; Abram, like Adam, is passive) and share common verbs and phrases (“heed the voice,” “take” and “give”). This parallel between the two stories implies God’s disapproval of this course of action.

The apostle Paul refers to this story to make his point about works versus grace (Galatians 4:23-26). In both accounts, the result is the same: the immediate reward of human work outside the will of God leads to future troubles. Note that God is absent during the whole course of action. Sarai speaks about God but never speaks to Him; nor does God speak to either of them. This absence of God is striking, especially after the intense presence of God in the previous chapter.

God then appears to Hagar but only after she has left the house of Abram. This unexpected appearance discloses God’s presence in spite of human effort to work without Him. The reference to “the angel of the Lord” (Genesis 16:7) is a title that is often identified with the LORD, YHWH (see Genesis 18:1, 13, 22). This time it is God who takes the initiative and announces to Hagar that she will give birth to a son, Ishmael, whose name means God hears (Genesis 16:11). Ironically, the story, which ends with the idea of hearing (shama‘), echoes the hearing of the beginning of the story, when Abram who “heeded” (shama‘) the voice of Sarai (Genesis 16:2).

Why is it so easy for us to have the same lack of faith that Abram had here?

Tuesday, May 10

Read Genesis 17:1-19 and Romans 4:11. What is the spiritual and prophetic significance of the circumcision rite?

Abram’s lack of faith, as seen in the preceding story (Genesis 16), broke the flow of Abram’s spiritual journey with God. During that time God was silent. For the first time now, God speaks again to Abram. God reconnects with Abram and brings him back to the point when He made a covenant with him (Genesis 15:18).

Now, though, God gives him the sign of that covenant. The meaning of circumcision has been long discussed by scholars, but because the rite of circumcision involves the shedding of blood (see Exodus 4:25), it could be understood in the context of sacrifice, signifying that righteousness was imputed to him (compare with Romans 4:11).

It is also significant that this covenant, signified by circumcision, is described in terms that point back to the first Messianic prophecy (compare Genesis 17:7 with Genesis 3:15). The parallel between the two texts suggests that God’s promise to Abram concerns more than just the physical birth of a people; it contains the spiritual promise of salvation for all the peoples of the earth. And the promise of the “everlasting covenant” (Genesis 17:7) refers to the work of the Messianic seed, the sacrifice of Christ that ensures eternal life to all who claim it by faith and all that faith entails (compare with Romans 6:23 and Titus 1:2).

Interestingly, this promise of an eternal future is contained in the change of the name of Abram and Sarai. The names of Abram and Sarai referred just to their present status: Abram means “exalted father” and Sarai means “my princess” (the princess of Abram). The change of their names into “Abraham” and “Sarah” referred to the future: Abraham means “father of many nations” and Sarah means “the princess” (for everyone). In parallel, but not without some irony, the name of Isaac (“he will laugh”) is a reminder of Abraham’s laughter (the first laughter recorded in the Scriptures, Genesis 17:17); it is a laughter of skepticism or, maybe, of wonder. Either way, though he believed in what the Lord had clearly promised him, Abraham still struggled with living it out in faith and trust.

How can we learn to keep on believing even when, at times, we struggle with that belief, as did Abraham? Why is it important that we not give up, despite times of doubt?

Quando O Plano De Deus É Ignorado...

Repetidas vezes tem o Senhor dado instruções de que nosso povo deve tirar suas famílias das cidades para o campo, onde poderão cultivar seu próprio mantimento; pois no futuro o problema de comprar e vender será bem sério. Devemos começar, agora, a atender às instruções que freqüentemente nos têm sido dadas: "Saí das cidades para as zonas rurais, onde as casas não são aglomeradas, e onde estareis livres da interferência dos inimigos." Mensagens Escolhidas, vol. 2, pág. 141.

Primitive Technology: Wood Ash Cement & Fired Brick Hut

“I built a hut from fired clay bricks and mortared them together with a cement made from wood ash left over from the firing process. When I developed wood ash cement years ago in a previous video, it was in response to the need of a cement made from material other than lime stone, which is absent in my location. Wood ash was suitable because it contains calcium oxide, the active cementitious material for making mortar. I made clay bricks and fired them in a kiln made previously. Then I collected the wood ash and made them into pellets storing them for later use. When it was time to make the mortar, I put the pellets in the kiln and fired them. Here it's important to note that the ash needs to be fired at a high temperature with oxygen, ordinary ash from a camp fire won't work as is because they don't get hot enough. It needs to be pelletized and fired again in a kiln before use. I mixed the fired ash pellets with sand (1:3 ratio by volume) and used it to mortar the bricks together. It's important to use a trowel (flat piece of wood here) instead of bare hands to handle the mortar due to lye burning the skin (I got mild lye burns on my fingers). The ash left over from firing the bricks was enough to mortar those same bricks together. The hut was 2x2 m and 2 m high at the gables. Wooden beams were placed onto the gables to form the roof and secured in place with mortar. Then I made barrel roof tiles and lay them onto these beams. The whole project took 6 and a half months to build. The hut sheds rain well and the mortar is water proof (won't dissolve in water), surviving many rainstorms even before the roof was up. The main take away from this video is to always look for a way to take a waste material (wood ash) and make it into a resource (cement).”

Jesuit Superior General: 'As citizens we work for the good of Europe'

“The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.” Great Controversy, page 234.2.

A Aliança com Abraão

Lição 7, 7 a 13 de Maio

Sábado à Tarde

Leia para o estudo desta semana: Génesis 15-19:29; Romanos 4:3, 4, 9, 22; Gálatas 4:21-31; Romanos 4:11; 9:9; Amós 4:11.

Verso Áureo: “Então disse Abrão: Senhor DEUS, que me hás de dar, pois ando sem filhos, e o mordomo da minha casa é o damasceno Eliézer?” Génesis 15:2

Com Génesis 15, chegamos ao momento crucial em que Deus formaliza a Sua aliança com Abraão. A aliança abraâmica é a segunda aliança, depois da aliança com Noé.

Como a aliança de Noé, a aliança de Abraão também envolve outras nações, pois, em última análise, a aliança com Abraão é parte da aliança eterna, que é oferecida a toda a humanidade (Génesis 17:7, Hebreus 13:20).

Este episódio da vida de Abraão está cheio de medo e risos. Abrão tem medo (Génesis 15:1), assim como Sara (Génesis 18:15) e Agar (Génesis 21:17). Abrão ri (Génesis 17:17); Sara (Génesis 18:12) e Ismael também (Génesis 21:9). Estes capítulos ressoam com a sensibilidade e o calor humano. Abrão é apaixonado pela salvação dos ímpios Sodomitas; ele cuida de Sara, Agar e Ló; e ele é hospitaleiro com os três estrangeiros (Génesis 18:2-6).

É neste contexto que Abrão, cujo nome implica nobreza e respeitabilidade, terá o seu nome mudado para Abraão, que significa “pai de muitas nações” (Génesis 17:5). Assim, vemos aqui mais indícios da natureza universal do que Deus planeia fazer através da Sua aliança com Abraão.

The Covenant With Abraham

Lesson 7, May 7-13

Sabbath Afternoon

Read for This Week’s Study: Genesis 15-19:29; Romans 4:3, 4, 9, 22; Galatians 4:21-31; Romans 4:11; 9:9; Amos 4:11.

Memory Text: “And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?” Genesis 15:2

With Genesis 15, we come to the crucial moment when God formalizes His covenant with Abraham. The Abrahamic covenant is the second covenant, after the covenant with Noah.

Like Noah’s covenant, Abraham’s covenant involves other nations as well, for ultimately the covenant with Abraham is part of the everlasting covenant, which is offered to all humanity (Genesis 17:7, Hebrews 13:20).

This episode of Abraham’s life is full of fear and laughter. Abram is afraid (Genesis 15:1), as well as Sarah (Genesis 18:15) and Hagar (Genesis 21:17). Abram laughs (Genesis 17:17); Sarah (Genesis 18:12), and Ishmael, too (Genesis 21:9). These chapters resonate with human sensitivity and warmth. Abram is passionate about the salvation of the wicked Sodomites; he is caring toward Sarah, Hagar, and Lot; and he is hospitable toward the three foreigners (Genesis 18:2-6).

It is in that context that Abram, whose name implies nobility and respectability, will have his name changed into Abraham, which means “father of many nations” (Genesis 17:5). Thus, we see here more hints of the universal nature of what God plans to do through His covenant with Abraham.

Gospel of John: For Your Ears Only, Message For Our Time Part 2

In episode 114 we continue our study on the book of John and the importance of this book for the end time we are living in. It contains a special message for the people that will receive the latter rain.

Dilo Al Mundo [Especial] Dios En Nuestros Sueños

Programa especial por los 5 años de Dilo al Mundo en Red ADvenir.

Fuga De Emergência No Conflito Final

O sinal para a fuga - Não é tempo agora de o povo de Deus estar fixando suas afeições ou entesourando neste mundo. Não vem muito distante o tempo em que, como os antigos discípulos, seremos forçados a buscar refúgio em lugares desolados e solitários. Como o cerco de Jerusalém pelos exércitos romanos era o sinal de fuga para os cristãos judeus, assim o arrogar-se nossa nação o poder no decreto que torna obrigatório o dia de repouso papal será uma advertência para nós. Será então tempo de deixar as grandes cidades, passo preparatório ao sair das menores para lares retirados em lugares solitários entre as montanhas. E agora, em vez de buscarmos dispendiosas moradas aqui, devemos estar-nos preparando para mudar-nos para um país melhor, isto é, o celestial. Em vez de gastar nosso dinheiro em nos comprazer a nós mesmos, cumpre-nos estudar a maneira de economizar. - Testemunhos Seletos 2:166 (1885). VC 47.1

O Diabo não tem família, então ele vai tentar destruir a sua!

O DIABO NÃO TEM FAMÍLIA, ENTÃO A META DELE É DESTRUIR A SUA!

PROTEJA SUA CASA! FAÇA O CULTO FAMILIAR!

"O vínculo da família é o mais íntimo, o mais terno e sagrado de todos na Terra. Foi designado a ser uma bênção à humanidade. E assim o é sempre que se entre para o casamento inteligentemente, no temor de Deus, e tomando em devida consideração as suas responsabilidades." A Ciência do Bom Viver, 356, 357.

"Ensina a criança no caminho em que deve andar, e, ainda quando for velho, não se desviará dele." Provérbios 22:6

"Sejam os períodos de culto familiar curtos e espirituais. Não deixeis que vossos filhos, ou qualquer membro da família, os tema, devido à monotonia ou falta de interesse. Quando um capítulo comprido é lido e explicado e se faz uma longa oração, esse precioso culto se torna enfadonho e é um alívio quando passa. ..." Eventos Finais 84.1

"Escolha o pai um trecho das Escrituras que seja interessante e facilmente compreendido; alguns versos serão suficientes para dar uma lição que possa ser estudada e praticada durante todo o dia. Podem-se fazer perguntas. Podem-se fazer declarações interessantes. Ou pode ser apresentado, à guisa de ilustração, algum incidente curto e ao ponto. Podem ser cantadas, pelo menos algumas estrofes de cânticos animados; e a oração feita deve ser curta e ao ponto. O que dirige a oração não deve orar a respeito de todas as coisas, antes deve exprimir suas necessidades com palavras simples e louvar a Deus com ações de graças." - Orientação da Criança, 521-522. Eventos Finais 84.2

"O anjo do SENHOR acampa-se ao redor dos que o temem, e os livra." - Salmo 34:7

Bright Lights Will Go Out - Luzes Brilhantes Se Apagarão

Pastor David Gates' message last Sabbath April 30th, appealing to our world leaders to deal with the issue about Pastor Bullon instead of speaking against those who are preaching about Jesus' very soon/imminent second coming.

Mensagem do pastor David Gates no último Sábado, 30 de Abril, apelando aos nossos líderes mundiais para lidar com a questão sobre o pastor Bullon em vez de falar contra aqueles que estão a pregar sobre a breve/iminente segunda vinda de Jesus.

"Heresies are being preached in the pulpit.” “Estão A Ser Pregadas Heresias No Púlpito." Pastor David Gates

The time is not far distant, when the test will come to every soul.... In this time, the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy, will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ's righteousness, will appear in the shame of their own nakedness. - Testimonies for the Church 5:80, 81. ChS 49.3

Não vem distante o tempo em que toda alma terá de ser provada. [...] Por esse tempo o ouro será separado da escória, na igreja. A verdadeira piedade distinguir-se-á então claramente daquela que consiste na aparência. Muitas estrelas cujo brilho temos admirado, então se apagarão transformando-se em trevas. A palha, como nuvem, será levada pelo vento, mesmo de lugares onde só vemos ricos campos de trigo. Todos os que se apoderam dos ornamentos do santuário, mas não se acham vestidos com a justiça de Cristo, aparecerão na vergonha de sua nudez. - Testimonies for the Church 5:80, 81. SC 36.5