I wouldn't normally preface these articles, as they are incredibly well researched and referenced, but this one in particular speaks directly to the larger game afoot. The coming of the seed of Satan. It will be a visible, physical coming, and most of the world and most of the church will be totally unprepared. This article will take time for even the most intelligent to digest, but it is chock full of good info, especially about the occult intentions of the Vatican and Jesuits, and their desire for an "ET" savior to come down from the skies. For those poor fools I might add, be careful what you wish for, because you will get it, and everything else you deserve.
We
ended the last entry discussing the important and central eschatological issue
concerning how all of the Bible is really a story about the ancient and future
struggle between the “seed” of the woman (Jesus) and that of the serpent. The connection between the coming clash between these
“seeds” and emerging Catholic exo-theology will shock most, as it directly
involves the arrival of serpent-saviors and the birth of Apollo (a.k.a. Osiris)
from “the promised seed” of the novus ordo seclorum prophecy on the Great
Seal of the United States.
Initially, when reading the material above in light of the
coded book that Jesuit Guy Consolmagno pointed Tom Horn to, A Case of Conscience, one is tempted to
puzzle why a novel written in 1958 furtively touched on (or was guided by a
warning or mocking spirit to forecast) how some of Rome’s then-quiet Jesuit
astronomers and theologians might later become the ones to argue in favor of
what could become end-times deception involving the “fertility” of Satan as an
“alien” serpent-savior from the prophesied seed (Apollo/Osiris/Antichrist) of
the Evil One. Upon further contemplation, however, this is really not that
astonishing. It was, after all, the Roman Catholic theologians who provided the
“liveliest speculation” on the existence and nature of extraterrestrials four
years after Blish’s book was printed, when the executive secretary of the
American Rocket Society published conjectures on the subject.[vii]
Since then, other Vatican authorities have
further contended the extraterrestrials might actually express the glory of God
better than we humans do, even leading mankind to venerate them as gods, a
recurrent theme articulated among numerous Jesuit astronomers. Father Daniel C.
Raible thought the eventual acceptance of aliens as objects of worship might
naturally occur as a result of them having godlike qualities and preternatural
gifts ascribed by humans to divinity:
OF BEASTLY SEED
By Tom Horn & Cris Putnam
We
ended the last entry discussing the important and central eschatological issue
concerning how all of the Bible is really a story about the ancient and future
struggle between the “seed” of the woman (Jesus) and that of the serpent. The connection between the coming clash between these
“seeds” and emerging Catholic exo-theology will shock most, as it directly
involves the arrival of serpent-saviors and the birth of Apollo (a.k.a. Osiris)
from “the promised seed” of the novus ordo seclorum prophecy on the Great
Seal of the United States.
How could the
Vatican be associated with the pagan prophecy on the Great Seal of the United
States, you ask? The lightning that struck St. Peter’s Basillica immediately
following Pope Benedicts' resignation points the way, but more on that in a
moment.
First, understand the deeply occultic and important role
the
three-hundred-thirty ton Obelisk in St. Peter’s Square in the Vatican City was
designed to play. It is not just any Obelisk but one that was cut from a single
block of red granite during the Fifth dynasty of Egypt to stand as Osiris’
(a.k.a. Apollo’s) erect phallus at the Temple of the Sun in ancient Heliopolis
(Ἡλιούπολις,
meaning city of the sun or principal seat of Atum-Ra sun-worship), the city of
“On” in the Bible, dedicated to Ra, Osiris, and Isis. The Obelisk was moved from
Heliopolis to the Julian Forum of Alexandria by Emperor Augustus and later from
thence (approximately 37 AD) by Caligula to Rome to stand at the spine of the
Circus. There, under Nero, its excited presence maintained a counter-vigil over
countless brutal Christian executions, including the martyrdom of the apostle
Peter (according to some historians). Over fifteen hundred years following that,
Pope Sixtus V ordered hundreds of workmen under celebrated engineer-architects
Giovanni and Domenico Fontana to move the phallic pillar to the center of St.
Peter’s Square in Rome. This proved a daunting task, which took over four
months, nine hundred laborers, one hundred forty horses, and seventy winches.
Though worshipped at its present location ever since by countless admirers, the
proximity of the Obelisk to the old Basilica was formerly “resented as something
of a provocation, almost as a slight to the Christian religion. It had stood
there like a false idol, as it were vaingloriously, on what was believed to be
the center of the accursed circus where the early Christians and St. Peter had
been put to death. Its sides, then as now, were graven with dedications to [the
worst of ruthless pagans] Augustus and Tiberius.”[i]
The
fact that many traditional Catholics as well as Protestants perceived such idols
of stone to be not only objects of heathen adoration but the worship of demons
(see Acts 7:41–42; Psalms 96:5; and 1 Corinthians 10:20) makes what motivated
Pope Sixtus to erect the phallus of Osiris in the heart of St. Peter’s Square,
located in Vatican City and bordering St. Peter’s Basilica where prophetic
lightning struck it twice last week, very curious. To ancient Christians, the
image of a cross and symbol of Jesus sitting atop (or emitting from) the head of
a demonic god’s erect manhood would have been at a minimum a very serious
blasphemy. Yet Sixtus was not content with simply restoring and using such
ancient pagan relics (which were believed in those days to actually house the
pagan spirit they represented) but even destroyed Christian artifacts in the
process. Michael W. Cole, Associate Professor in the Department of the History
of Art at the University of Pennsylvania, and Professor Rebecca E. Zorach,
Associate Professor of Art History at the University of Chicago, raise critical
questions about this in their scholarly book The Idol in the Age of Art when they
state:
Whereas Gregory, to follow the chroniclers, had ritually dismembered
the city’s imagines daemonem [demonic
images], Sixtus fixed what was in disrepair, added missing parts, and made the
“idols” into prominent urban features. Two of the four obelisks had to be
reconstructed from found or excavated pieces… The pope was even content to
destroy Christian antiquities in the
process: as Jennifer Montagu has pointed out, the bronze for the statues of
Peter and Paul came from the medieval doors of S. Agnese, from the Scala Santa
at the Lateran, and from a ciborium at St. Peter’s.
[Sixtus] must have realized that, especially
in their work on the two [broken obelisks], they were not merely repairing
injured objects, but also restoring a type… In his classic book The Gothic Idol, Michael Camille showed
literally dozens of medieval images in which the freestanding figure atop a
column betokened the pagan idol. The sheer quantity of Camille’s examples makes
it clear that the device, and what it stood for, would have been immediately
recognizable to medieval viewers, and there is no reason to assume that, by
Sixtus’s time, this had ceased to be true.[ii]
The important point made by Professors Cole and Zorach is that at the
time Sixtus was busy reintroducing to the Roman public square restored images
and statues on columns, the belief remained strong that these idols housed their
patron deity, and further that, if these were not treated properly and even
placed into service during proper constellations related to their myth, it could
beckon evil omens, such as lightning. Most 
people including
even perhaps Pope Benedict himself, were blissfully unaware of the ancient
signature last week’s dual strikes atop St. Peter’s Basilica represented,
especially as it involves the looming papal inauguration of Petrus Romanus. For
a few adepts of history and secret orders, the sign from heaven was deliciously
staged. The term “inaugurate” is from the Latin “inauguratio,” and refers to the
archaic ceremony by which the Roman augurs (soothsayers) approved a king or
ruler (or other action) through omens as being “sanctioned by the gods.” As for
Petrus Romanus, his “inauguration” was sealed by the same omen the ancient
augurs used in determining the will of the gods for a king—thunder and lightning
as the most important auspice and sign that Jupiter—the father of Apollo—was
watching. There is strong indication that Pope Sixtus not only believed in such
omens but that he “worried about the powers that might inhabit his new urban
markers.”[iii]
This was clearly evident when the cross was placed on top of the
Obelisk in the midst of St. Peter’s Square and the pope marked the occasion by
conducting the ancient rite of exorcism against the phallic symbol. First
scheduled to occur on September 14th to coincide with the liturgical
Feast of the Exaltation of the Cross and not coincidently under the zodiacal
sign of Virgo (Isis), the event was delayed until later in the month and fell
under the sign of Libra, representing a zenith event for the year. On that
morning, a pontifical High Mass was held just before the cross was raised from a
portable altar to the apex of Baal’s Shaft (as such phallic towers were also
known). While clergy prayed and a choir sang Psalms, Pope Sixtus stood facing
the Obelisk and, extending his hand toward it, announced: “Exorcizote, creatura
lapidis, in nomine Dei” (“I exorcize you, creature of stone, in the name of
God”). Sixtus then cast sanctified water upon the pillar’s middle, then its
right side, then left, then above, and finally below to form a cross, followed
by, “In nomine Patris, et Filij, et Spiritus sancti. Amen”
(“In
the Name of the Father and of the Son and of the Holy Ghost. Amen”). He then
crossed himself three times and watched as the symbol of Christ was placed atop
Osiris’ erect phallus.
people including
even perhaps Pope Benedict himself, were blissfully unaware of the ancient
signature last week’s dual strikes atop St. Peter’s Basilica represented,
especially as it involves the looming papal inauguration of Petrus Romanus. For
a few adepts of history and secret orders, the sign from heaven was deliciously
staged. The term “inaugurate” is from the Latin “inauguratio,” and refers to the
archaic ceremony by which the Roman augurs (soothsayers) approved a king or
ruler (or other action) through omens as being “sanctioned by the gods.” As for
Petrus Romanus, his “inauguration” was sealed by the same omen the ancient
augurs used in determining the will of the gods for a king—thunder and lightning
as the most important auspice and sign that Jupiter—the father of Apollo—was
watching. There is strong indication that Pope Sixtus not only believed in such
omens but that he “worried about the powers that might inhabit his new urban
markers.”[iii]
This was clearly evident when the cross was placed on top of the
Obelisk in the midst of St. Peter’s Square and the pope marked the occasion by
conducting the ancient rite of exorcism against the phallic symbol. First
scheduled to occur on September 14th to coincide with the liturgical
Feast of the Exaltation of the Cross and not coincidently under the zodiacal
sign of Virgo (Isis), the event was delayed until later in the month and fell
under the sign of Libra, representing a zenith event for the year. On that
morning, a pontifical High Mass was held just before the cross was raised from a
portable altar to the apex of Baal’s Shaft (as such phallic towers were also
known). While clergy prayed and a choir sang Psalms, Pope Sixtus stood facing
the Obelisk and, extending his hand toward it, announced: “Exorcizote, creatura
lapidis, in nomine Dei” (“I exorcize you, creature of stone, in the name of
God”). Sixtus then cast sanctified water upon the pillar’s middle, then its
right side, then left, then above, and finally below to form a cross, followed
by, “In nomine Patris, et Filij, et Spiritus sancti. Amen”
(“In
the Name of the Father and of the Son and of the Holy Ghost. Amen”). He then
crossed himself three times and watched as the symbol of Christ was placed atop
Osiris’ erect phallus.
 |
Vatican Dome facing
Obelisk
|
Yet
if what Sixtus established in the heart of Vatican City gives some readers pause
(numerous other signature events by Sixtus aligned the Sistine city with
constellations sacred to Osiris and Isis, which we are not taking time to
discuss here but that caused Profs. Zorach and Cole to conclude that, in the
end, Sixtus wanted to remain in the good
graces of the pagan gods), in Washington, DC near the west end of the
National Mall, the Obelisk built by Freemasons and dedicated to America’s first
president brings the fullest meaning to the nephilim-originated and modern
porn-industry impression that “size matters.” This is no crude declaration, as
adepts of ritual sex-magic know, and dates back to ancient women who wanted to
give birth to the offspring of the gods and who judged the size of the male
generative organ as indicative of the “giant” genetics or divine seed needed for
such offspring. While such phallic symbols have been and still are found in
cultures around the world, in ancient Egypt, devotion to this type “obscene
divinity” began with Amun-Min and reached its crescendo in the Obelisks of
Osiris.
Throughout Greece and Rome the god Priapus (son of Aphrodite)
was invoked as a symbol of such divine fertility and later became directly
linked to the cult of pornography reflected in the more modern sentiments about
“size.” This is important because, in addition to the Washington Monument being
intentionally constructed to be the tallest Obelisk of its kind in the world at
6,666 (some say 6,660) inches high and 666 inches wide along each side at the
base, one of the original concepts for the Washington Monument included Apollo
(the Greek version of Osiris) triumphantly returning in his heavenly chariot,
and another illustrating a tower “like that of Babel” for its head. Any of these
designs would have been equally appropriate to the thirty-three-hundred-pound
pyramidal capstone it now displays, as all three concepts carried the meaning
necessary to accomplish what late researcher David Flynn described as “the same
secret knowledge preserved by the mystery schools since the time of the
Pelasgians [that] display modern Isis Osiris worship.”[iv] This is to say, the “seed” discharged from a Tower-of-Babel-shaped
head would magically issue forth the same as would proceed from the existing
Egyptian capstone—the offspring of Apollo/Osiris/Nimrod.
The greatest minds in Freemasonry, whose beliefs set the tone
for the design of the capital city, its Great Seal, its Dome, and its Obelisk,
understood and wrote about this intent. Albert Pike described it as Isis and
Osiris’ “Active and Passive Principles of the Universe…commonly symbolized by
the generative parts of man and woman,”[v] and Freemason writer Albert Mackey described not only the Obelisk,
but added the importance of the circle around its base, saying, “The Phallus was
an imitation of the male generative organ. It was represented…by a column
[Obelisk] that was surrounded by a circle at the base.”[vi]
| s |
 |
Washington Dome facing
Obelisk
|
In Egypt, where the parodies and rituals for raising Osiris to life
through these magical constructs was perfected, Pharaoh served as the “fit
extension” for the reborn god to take residence in as the “sex act” was
ritualized at the temple of Amun-Ra. The all-seeing eye of Horus/Osiris/Apollo
above the unfinished pyramid on the Great Seal forecasts the culmination of
this event—that is, the actual return of Osiris—for the United States. This
ancient occultism is troubling when harmonized with the two mottoes on the Great
Seal—“annuit coeptis” and “novus ordo seclorum”—taken from ancient
texts related to the god Apollo. The motto “annuit coeptis” is from Virgil’s Aeneid, in which Ascanius, the son of
Aeneas from conquered Troy, prays to Apollo’s father, Jupiter [Zeus] whose
thunder and lightning marked Vatican Square on the resignation of Pope Benedict.
Charles Thompson, designer of the Great Seal’s final version, condensed line 625
of book IX of Virgil’s Aeneid, which
reads, “Juppiter omnipotes, audacibus
annue coeptis” [‘All-powerful Jupiter favors (the) daring undertakings’],”
to “Annuit coeptis [‘He approves
(our) undertakings’].” Was Thompson instructed to do this to conceal the true
identity of the “he” of the Great Seal—the mythical father-god Jupiter, who
gives Apollo life? The second and most indisputable authentication that the
Great Seal’s symbols and mottoes are in fact a hidden prophesy concerning the
return of Apollo is “novus ordo
seclorum” (“a new order of the ages”), adapted by Charles Thomson in 1782
when designing the Great Seal. According to the official record, Thomson—a
friend of the Masons and great supporter of Benjamin Franklin’s American
Philosophical Society—created the phrase from inspiration he found in a
prophetic line in Virgil’s Eclogue IV: “Magnus ab integro seclorum nascitur
ordo” [Virgil’s Eclogue IV (line
5)], the interpretation of the original Latin being “and the majestic roll of
circling centuries begins anew.”
This same Cumaean Sibyl is even prominently featured alongside Old Testament prophets in Michelangelo’s paintings in the Sistine Chapel at the Vatican. Yet upon reading Virgil’s text, it is abundantly clear whom the prophetess of Apollo—directly tied to Washington and the Vatican—was talking about. The divine son, which comes of the Sibyl’s prophecy, is to be spawned of “a new breed of men sent down from heaven” when he receives “the life of gods, and see Heroes with gods commingling.” According to the prophecy, this is Apollo, son of Jupiter (Zeus), who returns to earth through mystical “life” given to him from the gods when the deity returns to reign over the earth in a new golden age.
This same Cumaean Sibyl is even prominently featured alongside Old Testament prophets in Michelangelo’s paintings in the Sistine Chapel at the Vatican. Yet upon reading Virgil’s text, it is abundantly clear whom the prophetess of Apollo—directly tied to Washington and the Vatican—was talking about. The divine son, which comes of the Sibyl’s prophecy, is to be spawned of “a new breed of men sent down from heaven” when he receives “the life of gods, and see Heroes with gods commingling.” According to the prophecy, this is Apollo, son of Jupiter (Zeus), who returns to earth through mystical “life” given to him from the gods when the deity returns to reign over the earth in a new golden age.
From the
beginning of the prophecy we read:
Now
the last age by Cumae’s Sibyl sung Has come and gone, and the majestic roll Of
circling centuries begins anew: Justice returns, returns old Saturn’s reign,
With a new breed of men sent down from heaven. Only do thou, at the boy’s birth
in whom The iron shall cease, the golden race arise, Befriend him, chaste
Lucina; ‘tis thine own Apollo reigns.
He shall receive the life of gods,
and see Heroes with gods commingling, and himself Be seen of them, and with his
father’s worth Reign o’er a world…
Assume thy greatness, for the time
draws nigh, Dear child of gods, great progeny of Jove [Jupiter/Zeus]! See how it
totters—the world’s orbed might, Earth, and wide ocean, and the vault profound,
All, see, enraptured of the coming time! [11]
According to Virgil and the Cumaean Sibyl, whose prophecy formed the
novus ordo seclorum of the Great Seal
of the United States, the new world order begins during a time of chaos when the
earth and oceans are tottering—a time like today. This is when the “son” of
promise arrives on earth—Apollo incarnate. His coming was augured by thunder and
lightning just hours after Pope Benedict resigned,
and now the Domes and Obelisks at the Vatican and Washington stand ready for the
secret, metaphysical ritual to be performed to assure his arrival. We use the
phrase “performed in secret” because what the vast majority of people throughout
America and Rome do not know is that the “raising” ceremony of Apollo/Osiris is
conducted inside the headquarters of the Scottish Rite Freemasonry in the House
of the Temple by the Supreme Council 33rd Degree over Washington, DC
following the election and inauguration of every American President (just as
their Egyptian forefathers did at the temple of Amun-Ra in Karnak) in keeping
with the tradition of installing within him the representative spirit of Osiris
until such time as the god himself shall fulfill the Great Seal prophecy and
return in flesh—in other words, now. The most recent Osiris-endowed US
President, Obama, is headed for Israel to announce “peace, peace” at the very
same time the College of Cardinals will be assembling in Rome for conclave to
elect the prophesied final pope—Petrus
Romanus.
Preparing Religious People to Accept the Incarnation of
Apollo/Osiris as a Newly Arrived “Alien” Serpent-Savior
Initially, when reading the material above in light of the
coded book that Jesuit Guy Consolmagno pointed Tom Horn to, A Case of Conscience, one is tempted to
puzzle why a novel written in 1958 furtively touched on (or was guided by a
warning or mocking spirit to forecast) how some of Rome’s then-quiet Jesuit
astronomers and theologians might later become the ones to argue in favor of
what could become end-times deception involving the “fertility” of Satan as an
“alien” serpent-savior from the prophesied seed (Apollo/Osiris/Antichrist) of
the Evil One. Upon further contemplation, however, this is really not that
astonishing. It was, after all, the Roman Catholic theologians who provided the
“liveliest speculation” on the existence and nature of extraterrestrials four
years after Blish’s book was printed, when the executive secretary of the
American Rocket Society published conjectures on the subject.[vii]
Since then, other Vatican authorities have
further contended the extraterrestrials might actually express the glory of God
better than we humans do, even leading mankind to venerate them as gods, a
recurrent theme articulated among numerous Jesuit astronomers. Father Daniel C.
Raible thought the eventual acceptance of aliens as objects of worship might
naturally occur as a result of them having godlike qualities and preternatural
gifts ascribed by humans to divinity:
For example,
they might enjoy infused knowledge (they would literally be born with extensive
knowledge and would find the acquisition of further knowledge easy and
enjoyable); they might be blessed with harmony and concord in the working of
their bodily and spiritual faculties; they might be spared the ultimate
dissolution of death, passing to their reward at the end of their time of trial
as peacefully as the sun sinks below the horizon at the end of the day. They
might possess all these preternatural gifts or only some of them in any of
various combinations that are limited only by the omnipotence and providence of
God.[viii]
Father Domenico Grasso not only thought such beings would be “far
ahead of us in science and related fields,”[ix] but that their version of salvation might be based on a
savior other than Jesus…even a messianic
member of their own race. These beings, closer to God than man
(perhaps even unfallen), would possess superior theology that could “expand
markedly” our terrestrial understanding of redemption and knowledge of God,
something current Vatican theologians such as professor of fundamental theology
at the Pontificia Università della Santa Croce in Rome [connected with Opus
Dei], Giuseppe Tanzella-Nitti, agree with. Another Church scholar, Father Thomas
F. O’Meara, a theologian at the University of Notre Dame, imagined these godlike
beings spread out across universes “on untold planets called to a special
relationship with God” and that “it is a mistake to think that our understanding
of ‘covenant,’ the ‘reign of God,’ ‘redemption,’ or ‘shared life’ exhausts the
modes by which divine power shares something of its infinite life.”[x] Such Catholic leaders believe these spiritually superior aliens
may even have been created by God with the future redemption of humanity in
mind—beings who know their place in the eternal scheme of things to evangelize
humans when the time is right. This disturbing and potentially prophetic
belief is partially based on theological arguments made by such priests as
Monsignor Januaris De Concilio, professor of theology at Immaculate Seminary in
New Jersey, who believed “that the immense distance in intellect between human
beings and the angels suggest that God would create intermediate species to fill
in the gap, and these species would be ETI [Extraterrestrial
Intelligence].”[xi] Monsignor Corrado Balducci (who during his life was the official
mouthpiece of the Roman Catholic Church concerning the reality of aliens) agreed
with De Concilio, saying, “It is entirely credible that in the enormous distance
between Angels and humans, there could be found some middle stage—that is,
beings with a body like ours but more elevated spiritually.”[xii] When imagining how this issue could finally be settled, Paul Thigpen
for The Catholic Answer section of Our Sunday Visitor resolved that
“nothing short of a public, thoroughly documented encounter between earthlings
and aliens (or their relics) will be conclusive.”[xiii] According to the Quran, the primary religious text of Islam, this
encounter may happen sooner than most suspect and at a specific and hidden time
that God Himself has already chosen. In Revelation, Rationality, Knowledge &
Truth, Muslim scholar Mirza Tahir Ahmad quotes verse 42:30 of the Quran,
which says, “And among His Signs is the Creation of the heavens and the earth,
and of whatever living creatures [da’bbah] He has spread forth in both.… And He
has the power to gather them together
[jam-’i-him] when He will so please”
(emphasis added).[xiv] Ahmad says of this:
Jam-’i-him
is the Arabic expression in this verse which specifically speaks of bringing
together of life on earth and the life elsewhere. When this meeting of the two
will take place is not specified, nor is it mentioned whether it will happen
here on earth or elsewhere. One thing however, is definitely stated: this event
will most certainly come to pass whenever God so desires. It should be kept in
mind that the word jama’ can imply either a physical contact or a contact
through communication. Only the future will tell how and when this contact will
take place, but the very fact that more than fourteen hundred years ago such a
possibility was even predicted is miraculous in itself.[xv]
Furthermore, the expectation that aliens are headed our way extends
to the nonreligious worldview as well. Lewis White Black, a philosopher at the
University of Rochester, writes, “I believe even responsible scientific
speculation and expensive technology of space exploration in search of other
life are the peculiarly modern equivalent of angelology and Utopia or demonology
and apocalypse.”[xvi] Black then adds, “Exobiology recapitulates eschatology. The
eschatological hope of help from heaven revives when the heavens of modern
astronomy replace the Heaven of religion. That we can learn from more advanced
societies in the skies the secret of survival is the eschatological hope which
motivates, or at least is used to justify, the work of exobiologists.”[xvii] This applies broadly to other spiritualities as well. For instance,
the founder of analytical psychology, Carl Jung, wrote concerning ET belief: “In
addition to their obviously superior technology they are credited with the
superior wisdom and moral goodness which would, on the other hand, enable them
to save humanity.”[xviii] Speaking of the UFO as an archetype, Jung describes its messianic
qualities as creating “the image of the divine-human personality, the Primordial
Man or Anthropos, a chen-yen (true or
whole man), and Elijah who calls down fire from heaven, rises up to heaven in a
fiery chariot, and is a forerunner of the Messiah, the dogmatized figure of
Christ, as well as of Khidir, the Verdant one, who is a parallel to Elijah: like
him, he wanders over the earth as a human personification of Allah.”[xix]
Thus a
belief in “godly” aliens that will ultimately come in contact with man has wide
interfaith acceptance among secularists, spiritualists, and the world’s largest
religions, who seem ready and even excited about embracing their Official
Disclosure moment—something these authors believe holds dangerous and deceptive
end-times ramifications.
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