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泡沫の夢

 投稿者:Legacy of Ashes の管理人  投稿日:2015年 9月27日(日)14時41分19秒
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聖書のゲマトリア~人工地震が17日に多い理由の一つ

http://6707.teacup.com/gamenotatsujinn/bbs/1061

龍    7つの頭  角10本

黙示録17章に「7人の王」についての記述がある......これら17もそうだろう

関連記事:悪魔の数字666の正体 その6より

http://6707.teacup.com/gamenotatsujinn/bbs/1468

ファティマ預言には最後の審判でバチカンが滅びるという一節があったにちがいない。だからローマ教皇は昏倒し,その後,預言に封印を施したのである。つまりファティマ預言とはニュートンの極秘文書の要約そのものであったのだ。そういう観点からもういちど,あの呪縛の数字1260日を見てみると,すべての謎は解けるだろう。

なぜなら,

1260=60x21

1260=6x10x3x7

6は悪魔の数字

10は王国の完成

3は三位一体

7は全世界をあらわす。

この暗号を解読すると,1260とは悪魔の王国が完成し,三位一体が全世界を支配する(「父」「子」「聖霊」の三つの位格(ペルソナ)によって表れる)そのときだということがわかる。ニュートンならさらにこう付け加えるにちがいない。EUが完成し,バチカンが世界を支配するそのとき世界的な革命が起こる。それこそが最後の審判であると。したがって歴代のローマ教皇は終わりの日にバチカンが滅亡し,同時に聖書圏外の国が生存する可能性を知っていた。だからローマ教皇ピオ12世は次のようなメッセージを世界に発信したのである。

ピオ12世の日本に対するメッセージ

http://www.geocities.jp/sanctae_romanae_ecclesiae/dicta/pro-japonia.html

それは日本預言と呼ばれているものだ。

「いと慈悲深き我らの教主は,来るべき世紀を予言して,東の国の多くの人々が天国の饗宴に座するため,来たり参ずるであろうと言われました(ルカ13章29節)。この喜ぶべき預言が,私の愛する日本に実現致しますように.........。私は,カトリックの名を持つ世界のすべての人々とともに,日本の繁栄とその幸福のために,全能の神に向かって,次の如き絶えざる切なる祈りを捧げます。

ああ,すべての国々の王,すべての国々の望み,東よりの光,輝かしき永遠の光にして正義の太陽なる神よ........。献身の愛する日本,そして御身の名において私がこよなく愛する日本の上に,お恵みをもたらし給わんことを.........」

これは最後に生き残るのは日本であるとローマ教皇が固く信じていたという証左にほかならない。ニュートン極秘文書と最後の審判,666とバチカンの連携,そしてファティマの預言,ローマ教皇の気絶,バチカンの厳重な封印,ローマ教皇の日本預言,これらはすべて一本の線でつながる。すべてはバチカン崩壊に向かうベクトルで一致していたのである。(ニュートンの極秘文書から)

日本の根底に流れる秘数1260

そもそも江戸時代後期の国学者,本居宣長の門人だった伴信友(1773~1846年)によれば,日本書紀はしんい思想の影響を受けているという。しんい思想とは中国の「易経」の緯書「易緯」に掲載された予言思想である。端的に言えば60年に一度,世の中に革命があるというものだ。

60年は干支が一巡りする年数で,還暦なども当てはまるのだが,これを一元,あるいは一運といい身体構造上に変化が起こるといわれている。またその21倍,すなわち21元の1260年(60X21=1260)を一ホウとよび,この年に天下を揺るがす政治上の大変化が起きるとされる。なぜ21倍なのかについては,革命の革の字を分解すると,(中)と読めるからだといわれている。

こうしたことから,日本書紀は西暦601年(推古9年)の辛酉のとしから,一ほうの1260年を引いた紀元前660年に,神武元年が位置するように,人為的に決定されたと伴は主張する。また明治の学者な那珂通世博士も聖徳太子が,緯書の辛亥革命説にもとづいて,推古9年(西暦601年)辛亥の年を起点として,1260年を逆算して決定したと主張した。聖徳太子はこの時代の辛酉の年が推古9年(西暦601年)であったため,それから1260年前の辛酉の年を,朝廷の始まりにあたる神武天皇の即位としたというのだ。

The Man who became Pope Francis

http://money.cnn.com/video/news/2015/09/22/pope-francis-life-before-papacy-jorge-mario-bergoglio.cnnmoney/index.html?iid=ob_marketpg_video&iid=obnetwork

Address of His Holiness Pope Francis to the General Assembly of the United Nations

http://
www.holyseemission.org/contents/statements/statements-56054736193b87.20279259.php


管理人注:果たしてNWOの発言はあったのでしょうか? 事前のオバマとの会談では多分あったのでしょうが。
イエズス会の隠し玉のやらせテロリストの解放で偽旗テロか。

http://blog.livedoor.jp/wisdomkeeper/archives/51969360.html



2分40秒にNIK CLAYが出てきます~NIKは26歳で謎の死を遂げています。

RIK CLAYの関連記事とビデオ

http://angel.ap.teacup.com/gamenotatsujin/790.html

上のビデオの詳細

http://www.blurty.com/users/chilledvodka/day/2012/07/18



11:ピラミッド数秘学
・11:11x11:11=1234321
    4
   3 3
  2   2
1       1
・111x111=12321
・11x11=121

・2進算術演算において、11は「3」にあたる。3は三位一体、または、ピラミッドの基礎である。



2時間14分50秒に注目~Gods Perfect signs "The last Super Blood Moon"

それが2015年9月28日

2015/08/27 に公開

"Wake Up" September 2015 This could be the biggest month in world history. It is almost upon us, this Doco will give you AWESOME insight to what is happening.
Something very Big is about to happen that will change the world.
I Believe we are in a time where the Bible will come to an end.
Disasters, War, Rising of Corrupt Leaders, Diseases, Poverty, Hatred, Famines are becoming more increasing and Intensifying than ever before, things are going from bad to worse and there has to come a time when this all has to come to an end.
The Doco covers: All happening in September 2015 Known as "THE EVENT"
1. CERN (Playing with the God Particle) (Big Bang)
2. 9/11 and its connection to CERN (Movies)
3. Popes (One World Religion)
4. Jade Helm (Military takeover)
5. Shemitah (The mind blowing Mystery of the Shemitah)
6. Gods Perfect signs "The last Super Blood Moon"
7. 500 days till Climate change

2019年までにシリア発第三次世界大戦勃発か?

http://headlines.yahoo.co.jp/videonews/jnn?a=20150929-00000018-jnn-int

泡沫の夢

http://angel.ap.teacup.com/gamenotatsujin/858.html

管理人注:下記演説分のコピペはうまく収まっていません。なぜかな?

Bing自動翻訳

http://www.microsofttranslator.com/BV.aspx?ref=IE8Activity&a=http%3A%2F%2Fwww.holyseemission.org%2Fcontents%2Fstatements%2Fstatements-56054736193b87.20279259.php

法王の国連演説全文

September 25, 2015

Address of His Holiness Pope Francis to the General Assembly of the United Nations

Delivered in New York, on September 25, 2015

By His Holiness Pope Francis

Address Of His Holiness Pope Francis
To The General Assembly
Of The United Nations

delivered in New York on September 25, 2015

Mr President,

Ladies and Gentlemen,

Thank you for your kind words.  Once again, following a tradition by which I feel honored, the Secretary General of the United Nations has invited the Pope to address this distinguished assembly of nations.  In my own name, and that of the entire Catholic community, I wish to express to you, Mr Ban Ki-moon, my heartfelt gratitude.  I greet the Heads of State and Heads of Government present, as well as the ambassadors, diplomats and political and technical officials accompanying them, the personnel of the United Nations engaged in this 70th Session of the General Assembly, the personnel of the various programs and agencies of the United Nations family, and all those who, in one way or another, take part in this meeting.  Through you, I also greet the citizens of all the nations represented in this hall.  I thank you, each and all, for your efforts in the service of mankind.

This is the fifth time that a Pope has visited the United Nations.  I follow in the footsteps of my predecessors Paul VI, in1965, John Paul II, in 1979 and 1995, and my most recent predecessor, now Pope Emeritus Benedict XVI, in 2008.  All of them expressed their great esteem for the Organization, which they considered the appropriate juridical and political response to this present moment of history, marked by our technical ability to overcome distances and frontiers and, apparently, to overcome all natural limits to the exercise of power.  An essential response, inasmuch as technological power, in the hands of nationalistic or falsely universalist ideologies, is capable of perpetrating tremendous atrocities.  I can only reiterate the appreciation expressed by my predecessors, in reaffirming the importance which the Catholic Church attaches to this Institution and the hope which she places in its activities.

The United Nations is presently celebrating its seventieth anniversary.   The history of this organized community of states is one of important common achievements over a period of unusually fast- paced changes.  Without claiming to be exhaustive, we can mention the codification and development of international law, the establishment of international norms regarding human rights, advances in humanitarian law, the resolution of numerous conflicts, operations of peace-keeping and reconciliation, and any number of other accomplishments in every area of international activity and endeavour.  All these achievements  are  lights  which  help  to  dispel  the  darkness  of  the  disorder  caused  by  unrestrained ambitions and collective forms of selfishness.  Certainly, many grave problems remain to be resolved, yet it is clear that, without all those interventions on the international level, mankind would not have been able to survive the unchecked use of its own possibilities.  Every one of these political, juridical and technical advances is a path towards attaining the ideal of human fraternity and a means for its greater realization.

For this reason I pay homage to all those men and women whose loyalty and self-sacrifice have benefitted humanity as a whole in these past seventy years.  In particular, I would recall today those who gave their lives for peace and reconciliation among peoples, from Dag Hammarskjöld to the many United Nations officials at every level who have been killed in the course of humanitarian missions, and missions of peace and reconciliation.

Beyond these achievements, the experience of the past seventy years has made it clear that reform and adaptation to the times is always necessary in the pursuit of the ultimate goal of granting all countries, without exception, a share in, and a genuine and equitable influence on, decision-making processes.  The need for greater equity is especially true in the case of those bodies with effective executive capability, such as the Security Council, the Financial Agencies and the groups or mechanisms specifically created to deal with economic crises.  This will help limit every kind of abuse or usury, especially where developing countries are concerned.   The International Financial Agencies are should care for the sustainable development of countries and should ensure that they are not subjected to oppressive lending systems which, far from promoting progress, subject people to mechanisms which generate greater poverty, exclusion and dependence.

The work of the United Nations, according to the principles set forth in the Preamble and the first Articles of its founding Charter, can be seen as the development and promotion of the rule of law, based on the realization that justice is an essential condition for achieving the ideal of universal fraternity.  In this context, it is helpful to recall that the limitation of power is an idea implicit in the concept of law itself.  To give to each his own, to cite the classic definition of justice, means that no human individual or group can consider itself absolute, permitted to bypass the dignity and the rights of other individuals or their social groupings.   The effective distribution of power (political, economic, defense-related, technological, etc.) among a plurality of subjects, and the creation of a juridical system for regulating claims and interests, are one concrete way of limiting power.  Yet today’s world presents us with many false rights  and  ?  at  the same time ?  broad  sectors  which  are vulnerable,  victims  of power badly exercised: for example, the natural environment and the vast ranks of the excluded.  These sectors are closely interconnected and made increasingly fragile by dominant political and economic relationships. That is why their rights must be forcefully affirmed, by working to protect the environment and by putting an end to exclusion.

First, it must be stated that a true “right of the environment” does exist, for two reasons.  First, because we human beings are part of the environment.   We live in communion with it, since the environment itself entails ethical limits which human activity must acknowledge and respect.  Man, for all his remarkable gifts, which “are signs of a uniqueness which transcends the spheres of physics and biology” (Laudato Si’, 81), is at the same time a part of these spheres.  He possesses a body shaped by physical, chemical and biological elements, and can only survive and develop if the ecological environment is favourable.  Any harm done to the environment, therefore, is harm done to humanity. Second, because every creature, particularly a living creature, has an intrinsic value, in its existence, its life, its beauty and its interdependence with other creatures.  We Christians, together with the other monotheistic religions, believe that the universe is the fruit of a loving decision by the Creator, who permits man respectfully to use creation for the good of his fellow men and for the glory of the Creator; he is not authorized to abuse it, much less to destroy it.  In all religions, the environment is a fundamental good (cf. ibid.).

The misuse and destruction of the environment are also accompanied by a relentless process of exclusion.  In effect, a selfish and boundless thirst for power and material prosperity leads both to the misuse of available natural resources and to the exclusion of the weak and disadvantaged, either because they are differently abled (handicapped), or because they lack adequate information and technical expertise, or are incapable of decisive political action.   Economic and social exclusion is a complete denial of human fraternity and a grave offense against human rights and the environment.  The poorest are those who suffer most from such offenses, for three serious reasons: they are cast off by society, forced to live off what is discarded and suffer unjustly from the abuse of the environment.  They are part of today’s widespread and quietly growing “culture of waste”.

The dramatic reality this whole situation of exclusion and inequality, with its evident effects, has led  me,  in  union  with  the  entire  Christian  people  and  many  others,  to  take  stock  of  my  grave responsibility in this regard and to speak out, together with all those who are seeking urgently-needed and effective solutions.  The adoption of the 2030 Agenda for Sustainable Development at the World Summit, which opens today, is an important sign of hope.  I am similarly confident that the Paris Conference on Climatic Change will secure fundamental and effective agreements.

Solemn commitments, however, are not enough, even though they are a necessary step toward solutions.  The classic definition of justice which I mentioned earlier contains as one of its essential elements  a  constant  and  perpetual  will:  Iustitia  est  constans  et  perpetua  voluntas  ius  sum  cuique tribuendi.  Our world demands of all government leaders a will which is effective, practical and constant, concrete steps and immediate measures for preserving and improving the natural environment and thus putting an end as quickly as possible to the phenomenon of social and economic exclusion, with its baneful consequences: human trafficking, the marketing of human organs and tissues, the sexual exploitation of boys and girls, slave labour, including prostitution, the drug and weapons trade, terrorism and international organized crime.  Such is the magnitude of these situations and their toll in innocent lives, that we must avoid every temptation to fall into a declarationist nominalism which would assuage our consciences.  We need to ensure that our institutions are truly effective in the struggle against all these scourges.

The number and complexity of the problems require that we possess technical instruments of verification.  But this involves two risks.  We can rest content with the bureaucratic exercise of drawing up long lists of good proposals ? goals, objectives and statistical indicators ? or we can think that a single theoretical and aprioristic solution will provide an answer to all the challenges.  It must never be forgotten that political and economic activity is only effective when it is understood as a prudential activity, guided by a perennial concept of justice and constantly conscious of the fact that, above and beyond our plans and programmes, we are dealing with real men and women who live, struggle and suffer, and are often forced to live in great poverty, deprived of all rights.

To enable these real men and women to escape from extreme poverty, we must allow them to be dignified agents of their own destiny.  Integral human development and the full exercise of human dignity cannot be imposed.  They must be built up and allowed to unfold for each individual, for every family, in communion with others, and in a right relationship with all those areas in which human social life develops ? friends, communities, towns and cities, schools, businesses and unions, provinces, nations, etc. This presupposes and requires the right to education ? also for girls (excluded in certain places) ? which is ensured first and foremost by respecting and reinforcing the primary right of the family to educate its children, as well as the right of churches and social groups to support and assist families in the education of their children.  Education conceived in this way is the basis for the implementation of the 2030 Agenda and for reclaiming the environment.

At the same time, government leaders must do everything possible to ensure that all can have the minimum spiritual and material means needed to live in dignity and to create and support a family, which is the primary cell of any social development.  In practical terms, this absolute minimum has three names: lodging, labour, and land; and one spiritual name: spiritual freedom, which includes religious freedom, the right to education and other civil rights.

For all this, the simplest and best measure and indicator of the implementation of the new Agenda for development will be effective, practical and immediate access, on the part of all, to essential material and  spiritual  goods:  housing,  dignified  and  properly  remunerated  employment,  adequate  food  and drinking water; religious freedom and, more generally, spiritual freedom and education.  These pillars of integral human development have a common foundation, which is the right to life and, more generally, what we could call the right to existence of human nature itself.

The  ecological  crisis,  and  the  large-scale  destruction  of  biodiversity,  can  threaten  the  very existence of the human species.  The baneful consequences of an irresponsible mismanagement of the global economy, guided only by ambition for wealth and power, must serve as a summons to a forthright reflection on man: “man is not only a freedom which he creates for himself.  Man does not create himself. He is spirit and will, but also nature” (BENEDICT XVI, Address to the Bundestag, 22 September 2011, cited in Laudato Si’, 6).  Creation is compromised “where we ourselves have the final word… The misuse of creation begins when we no longer recognize any instance above ourselves, when we see nothing else but ourselves” (ID. Address to the Clergy of the Diocese of Bolzano-Bressanone, 6 August 2008, cited ibid.).  Consequently, the defence of the environment and the fight against exclusion demand that we recognize a moral law written into human nature itself, one which includes the natural difference between man and woman (cf. Laudato Si’, 155), and absolute respect for life in all its stages and dimensions (cf. ibid., 123, 136).

Without the recognition of certain incontestable natural ethical limits and without the immediate implementation of those pillars of integral human development, the ideal of “saving succeeding generations from the scourge of war” (Charter of the United Nations, Preamble), and “promoting social progress and better standards of life in larger freedom” (ibid.), risks becoming an unattainable illusion, or, even worse, idle chatter which serves as a cover for all kinds of abuse and corruption, or for carrying out an ideological colonization by the imposition of anomalous models and lifestyles which are alien to people’s identity and, in the end, irresponsible.

War is the negation of all rights and a dramatic assault on the environment.   If we want true integral human development for all, we must work tirelessly to avoid war between nations and between peoples.

To this end, there is a need to ensure the uncontested rule of law and tireless recourse to negotiation,  mediation  and  arbitration,  as  proposed  by  the  Charter  of  the  United  Nations,  which constitutes truly a fundamental juridical norm.  The experience of these seventy years since the founding of the United Nations in general, and in particular the experience of these first fifteen years of the third millennium, reveal both the effectiveness of the full application of international norms and the ineffectiveness of their lack of enforcement.  When the Charter of the United Nations is respected and applied with transparency and sincerity, and without ulterior motives, as an obligatory reference point of justice and not as a means of masking spurious intentions, peaceful results will be obtained.  When, on the other hand, the norm is considered simply as an instrument to be used whenever it proves favourable, and to be avoided when it is not, a true Pandora’s box is opened, releasing uncontrollable forces which gravely harm defenseless populations, the cultural milieu and even the biological environment.

The Preamble and the first Article of the Charter of the United Nations set forth the foundations of the international juridical framework: peace, the pacific solution of disputes and the development of friendly relations between the nations.   Strongly opposed to such statements, and in practice denying them, is the constant tendency to the proliferation of arms, especially weapons of mass distraction, such as nuclear weapons.  An ethics and a law based on the threat of mutual destruction ? and possibly the destruction of all mankind ? are self-contradictory and an affront to the entire framework of the United Nations, which would end up as “nations united by fear and distrust”.  There is urgent need to work for a world free of nuclear weapons, in full application of the non-proliferation Treaty, in letter and spirit, with the goal of a complete prohibition of these weapons.

The recent agreement reached on the nuclear question in a sensitive region of Asia and the Middle East is proof of the potential of political good will and of law, exercised with sincerity, patience and constancy.  I express my hope that this agreement will be lasting and efficacious, and bring forth the desired fruits with the cooperation of all the parties involved.

In this sense, hard evidence is not lacking of the negative effects of military and political interventions which are not coordinated between members of the international community.   For this reason, while regretting to have to do so, I must renew my repeated appeals regarding to the painful situation of the entire Middle East, North Africa and other African countries, where Christians, together with other cultural or ethnic groups, and even members of the majority religion who have no desire to be caught up in hatred and folly, have been forced to witness the destruction of their places of worship, their cultural and religious heritage, their houses and property, and have faced the alternative either of fleeing or of paying for their adhesion to good and to peace by their own lives, or by enslavement.

These realities should serve as a grave summons to an examination of conscience on the part of those charged with the conduct of international affairs.   Not only in cases of religious or cultural persecution, but in every situation of conflict, as in Ukraine, Syria, Iraq, Libya, South Sudan and the Great Lakes region, real human beings take precedence over partisan interests, however legitimate the latter may be.   In wars and conflicts there are individual persons, our brothers and sisters, men and women, young and old, boys and girls who weep, suffer and die.  Human beings who are easily discarded when our only response is to draw up lists of problems, strategies and disagreements.

As I wrote in my letter to the Secretary-General of the United Nations on 9 August 2014, “the most basic understanding of human dignity compels the international community, particularly through the norms and mechanisms of international law, to do all that it can to stop and to prevent further systematic violence against ethnic and religious minorities” and to protect innocent peoples.

Along the same lines I would mention another kind of conflict which is not always so open, yet is silently killing millions of people.  Another kind of war experienced by many of our societies as a result of the narcotics trade.  A war which is taken for granted and poorly fought.  Drug trafficking is by its very nature accompanied by trafficking in persons, money laundering, the arms trade, child exploitation and other forms of corruption.  A corruption which has penetrated to different levels of social, political, military, artistic and religious life, and, in many cases, has given rise to a parallel structure which threatens the credibility of our institutions.

I began this speech recalling the visits of my predecessors.  I would hope that my words will be taken above all as a continuation of the final words of the address of Pope Paul VI; although spoken almost exactly fifty years ago, they remain ever timely.   “The hour has come when a pause, a moment of recollection, reflection, even of prayer, is absolutely needed so that we may think back over our common origin, our history, our common destiny.  The appeal to the moral conscience of man has never been as necessary as it is today… For the danger comes neither from progress nor from science; if these are used well, they can help to solve a great number of the serious problems besetting mankind (Address to the United Nations Organization, 4 October 1965).  Among other things, human genius, well applied, will surely help to meet the grave challenges of ecological deterioration and of exclusion.  As Paul VI said: “The real danger comes from man, who has at his disposal ever more powerful instruments that are as well fitted to bring about ruin as they are to achieve lofty conquests” (ibid.).

The common home of all men and women must continue to rise on the foundations of a right understanding of universal fraternity and respect for the sacredness of every human life, of every man and every woman, the poor, the elderly, children, the infirm, the unborn, the unemployed, the abandoned, those considered disposable because they are only considered as part of a statistic.  This common home of all men and women must also be built on the understanding of a certain sacredness of created nature.

Such understanding and respect call for a higher degree of wisdom, one which accepts transcendence, rejects the creation of an all-powerful élite, and recognizes that the full meaning of individual and collective life is found in selfless service to others and in the sage and respectful use of creation for the common good.  To repeat the words of Paul VI, “the edifice of modern civilization has to be built on spiritual principles, for they are the only ones capable not only of supporting it, but of shedding light on it” (ibid.).

El Gaucho Martín Fierro, a classic of literature in my native land, says: “Brothers should stand by each other, because this is the first law; keep a true bond between you always, at every time ? because if you fight among yourselves, you’ll be devoured by those outside”.

The contemporary world, so apparently connected, is experiencing a growing and steady social fragmentation, which places at risk “the foundations of social life” and consequently leads to “battles over conflicting interests” (Laudato Si’, 229).

The present time invites us to give priority to actions which generate new processes in society, so as to bear fruit in significant and positive historical events (cf. Evangelii Gaudium, 223).   We cannot permit ourselves to postpone “certain agendas” for the future.   The future demands of us critical and global decisions in the face of world-wide conflicts which increase the number of the excluded and those in need.

The praiseworthy international juridical framework of the United Nations Organization and of all its activities, like any other human endeavour, can be improved, yet it remains necessary; at the same time it can be the pledge of a secure and happy future for future generations.   And so it will, if the representatives of the States can set aside partisan and ideological interests, and sincerely strive to serve the common good.  I pray to Almighty God that this will be the case, and I assure you of my support and my prayers, and the support and prayers of all the faithful of the Catholic Church, that this Institution, all its member States, and each of its officials, will always render an effective service to mankind, a service respectful of diversity and capable of bringing out, for sake of the common good, the best in each people and in every individual.

Upon all of you, and the peoples you represent, I invoke the blessing of the Most High, and all peace and prosperity.  Thank you.

管理人注:ヨハネの黙示録(12:9)に、「この巨大な竜、年を経た蛇、悪魔とかサタンとか呼ばれるもの、全人類を惑わす者は、地中に投げ落とされたのである。その使いたちも、もろともに投げ落とされた。」と記されていますが、
2012年4月11日に大天使ミカエルがサタンを天の門から地中に投げ落とした可能性があります。
その結果、このような奇妙な地震が起きたのではないでしょうか。そうすると、その1260日後に非常に悲惨なことが起きたはずです。2012年4月11日から1260日目は2015年9月23日にあたります。
今回、偽預言者のフランシスコ法王が初めて訪米し、9月23日にワシントンDCの無原罪の御宿りの聖母教会でミサを開催しました。神殿(教会)はキリスト自身であるため神聖なる神殿を汚してはならないとされていますが、23日に偽預言者の法王がこの神殿でミサを開催し、カトリックの聖体の秘跡を行ってしまったのです。

以上はMOMさんの記事より

MOMさんは1260日に触れています

http://blog.livedoor.jp/wisdomkeeper/archives/51969464.html

『9月23日は歴史的な出来事が起きていたのです。
2012年4月11日にスマトラ半島で非常に奇妙な地震が起きました。なぜ奇妙かというと地震後に新たな構造プレートが出現したのです。そして2012年4月11日から1260日後が2015年9月23日だったのです』

1260には実は深い意味があったのです~これはマー君とスー君の専門領域なのですが.....

【ヨハネ黙示録11章2~3節】聖所の外の庭はそのままにしておきなさい。それを測ってはならない。そこは異邦人に与えられた所だから。彼らは42か月の間この聖なる都を踏みにじるであろう。そして私は、私のふたりの証人に、荒布を着て、1260日の間預言することを許そう。

 1260日は12-60進法を表している。この12と60の比は1:5であり、この3角形の面積は6であるから666はピラミッドを表している可能性もある。なぜならギザのピラミッドは三基である。それこそがNOVUS ORDO MUNDI SECLORUM.....ということはスマトラの巨大地震を引き起こしたのは彼らであると結論づけが可能になります。またMOMさんはこういいう記事を書いています

『イルミナティ(カバラ)のバカどもは、ニューヨーク北部の大型ダムを破壊しようとしています。そのために、震源が浅い人工地震をいくつも発生させています。もしこの情報と異なる情報を発信している人がいるとするなら、それはカバラの仲間だということです。
ですから、今すぐ、何等かの行動に出るべきなのです。イルミナティの(ダム破壊の)策略に米軍が協力しています。米軍はナチスのバカどもと同族です』.....

幸いダムの決壊は避けられたようですがもしやと思うと何万人,何十万人が死んでいたことでしょう。ダムの真下13キロが震源で震度3の人工地震だったようですが.....。

イルミナティの極秘指令書 その1

http://angel.ap.teacup.com/gamenotatsujin/455.html

無原罪の御宿リの聖母教会

http://search.yahoo.co.jp/search;_ylt=A3aX5Eru.whW5GgAZVSJBtF7?p=%E7%84%A1%E5%8E%9F%E7%BD%AA%E3%81%AE%E5%BE%A1%E5%AE%BF%E3%82%8A%E3%81%AE%E8%81%96%E6%AF%8D%E6%95%99%E4%BC%9A&search.x=1&fr=top_ga1_sa&tid=top_ga1_sa&ei=UTF-8&aq=&oq=&afs=

カトリックの聖体の秘跡

http://search.yahoo.co.jp/search;_ylt=A7dPCzta_QhWCmsAbt6JBtF7?p=%E3%82%AB%E3%83%88%E3%83%AA%E3%83%83%E3%82%AF%E3%81%AE%E8%81%96%E4%BD%93%E3%81%AE%E7%A7%98%E8%B7%A1&search.x=1&fr=top_ga1_sa&tid=top_ga1_sa&ei=UTF-8&aq=&oq=&afs=

聖餐(せいさん)とはイエス・キリストの最後の晩餐に由来するキリスト教の儀式。「エウカリスト」(ユーカリスト)の日本語訳。「聖餐」はおもに西方の教派で使われる訳語だが、カトリック教会では「聖体拝領」、「聖体の秘跡」と呼ばれる。日本の聖公会、プロテスタント教会などでは「聖餐式」とも呼ばれる。正教会における「聖体礼儀」、「聖体機密」「領聖」に相当する。「主の晩餐」の語はいずれの教派でも使われる。

最後の晩餐で検索すると21件ヒットしました

http://angel.ap.teacup.com/applet/gamenotatsujin/msgsearch?0str=%82%A0&skey=%8D%C5%8C%E3%82%CC%94%D3%8E%60&inside=1&x=0&y=0

画像は最後の晩餐が行われたUPPER ROOM ルカ24章33~36節参照。

晩餐が行われたとされるエルサレムのマリア永眠教会/撮影・israeltourism~コトバンク・最後の晩餐

https://kotobank.jp/word/%E6%9C%80%E5%BE%8C%E3%81%AE%E6%99%A9%E9%A4%90-67893

マリア永眠教会

http://dictionary.goo.ne.jp/leaf/jn2/255407/m0u/

マリアの井戸~聖書ものがたり・マタイ福音書

http://angel.ap.teacup.com/gamenotatsujin/147.html

この少女たちは夕刻の涼しい時間帯にかつてマリアが幼少のイエスを連れてしたように今でもそうして水を汲み運んでいる。こういう美しい少女は日本では見られないだろう。

MOMさんのいう~

「9月23日にワシントンDCの無原罪の御宿りの聖母教会でミサを開催しました。神殿(教会)はキリスト自身であるため神聖なる神殿を汚してはならないとされていますが、23日に偽預言者の法王がこの神殿でミサを開催し、カトリックの聖体の秘跡を行ってしまったのです」は人類の最後の晩餐をしたともとれる。

http://angel.ap.teacup.com/gamenotatsujin/152.html



 
 
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