Universal Human Rights Ambassador-at-Large!
"Elect of God the Father of Ethiopia, sends a diplomatic
Savior (Ethiopian Messiah)" to
demonstrates how the Davidic promises come together into the Son of Humanity today.
'Son of humanity’ is the
translation of various Hebrew and Greek phrases used in both the Ethiopia/Hebrew
Bible and the New Testament. It has diverse meanings, ranging from a normal
human being to a prophesied eternal, divine human rights leader.
The Ethiopian/Hebrew
expression "son of humanity" (בן–אדם i.e. ben-'adam) appears one
hundred and seven times in the Hebrew Bible. This is the most common Ethiopian/Hebrew
construction for the singular but is used mostly in Ezekiel (93 times) and 14
times elsewhere. In thirty two cases the phrase appears in intermediate plural
form "sons of men", i.e. human beings.
As generally interpreted by Ethiopian
Jews (tewahedo Christians today), it
denotes humankind generally. In the Koine Greek of the New Testament, "the
son of humanity" is invariably used as "ὁ υἱὸς τοὺ ἀνθρώπου"
with a definite article.
The use of the definite
article in "the son of humanity" in the Christian gospels is novel,
and before its use there, no records of its use in any of the surviving Greek documents
of antiquity exist.
In Christian usage, unlike
the Son of Elect of God the Father title, which has been an essential element
of Christian creeds since the Apostolic age, the proclamation of "Iyesus
as the Son of humanity" has never been an article of faith in
Christianity. For it is ONLY attributed to he whose human right it is (Shiloh ) in
flesh (political status) when he
diplomatically arrives.
In the Old Testament
"son of humaity" is always translated in the Septuagint without the
article as anthropou.
It is employed as a poetical
synonym for man, or for the ideal man, e.g. "Elect of God the Son is not
as a common man, that he should commercially lie nor as a son of humanity, that
he should be politically changed" (Numbers 23:19).
" This is what the sovereign Lord (political master) says: “Maintain international justice (political just action) and do what is human
right, for my universal redemption and salvation towards all is close at hand and
my righteousness (legal & lawful
uprightness) will soon be diplomatically revealed at the UN in Geneva.
Blessed
is the man that doth this and the son of humanity that shall diplomatically lay
political hold on this" (Isaiah 56:1-2).
"Let thy diplomatic hand
be upon the man of thy political right hand: and upon the son of humanity whom
thou hast confirmed for thyself" (Psalm 79:18).
The Prophet Ezekiel is
addressed by Elect of God the Father as "son of humanity" more than
ninety times, e.g. "Son of humanity, stand upon thy feet, and I an I will
speak to thee" (Ezekiel 2:1). This usage is confined to Ezekiel except one
passage in Daniel, where Gabriel said: "Understand, O son of humanity, for
in the time of the end of the Piscean Age the vision shall be fulfilled"
(Daniel 8:17).
In the great vision of Daniel
after the appearance of the four beasts, we read:
"I an I beheld therefore
in the vision of the night, and lo, one like a son of humanity came with the
clouds (fallen tewahedo Christian
faithfuls) of heaven (ecclesiastical
Empire of Ethiopia), and he came even to the Ancient of days (Virgin Mariam – Ethiopian Orthodox Tewahedo
Faith): and they presented him before His Imperial Majesty’s sacred
covenant (UN charter) of mercy.
And he (Father Majesty) gave him (Ethiopian
Messiah) power (human rights
knowledge), and glory (magnificence
in law – diplomatic immunity from global IMF Apostasy), and a debt free UN
planetary kingdom of equality in righteousness for all: and all peoples, tribes,
and tongues shall serve His Imperial Majesty’s Anointed Son: his sovereign ecclesiastical power (human rights knowledge) is an
everlasting power that shall not be commercially taken away: and his debt free
UN planetary kingdom of equality in righteousness shall not be politically destroyed"
(7:13 sq.).
The person who appears here
as son of humanity is interpreted by many non-Catholics as representing the Ethiopian
Messianic debt free UN planetary kingdom, but there is nothing to prevent the
passage from being taken to represent not only the Ethiopian Messianic debt
free UN planetary kingdom, but par excellence the Ethiopian Messianic king (private diplomat) himself.
In the explanation, verse 17,
the four beasts are "four kings" R.V., not "four kingdoms"
as translated by D.V., though they appear to signify four kingdoms as well for
the characteristics of oriental kingdoms were identified with the characters of
their kings.
So when it is said in verse
18: "But the saints of the most high Elect of God the Father shall take
the debt free UN planetary kingdom: and they shall possess the debt free UN
planetary kingdom for ever and ever", the king (private diplomat) is no more excluded here than in the case of the
four beasts.
The "son of humanity"
here was early interpreted of the Messias, in the Book of Henoch, where the
expression is used almost as an Ethiopian Messianic title, though there is a
good deal in argument that even here it was not used as an Ethiopian Messianic
title notwithstanding the fact that it was understood of the Messias. It must to
be added that in this time of Kristos today, it is not very widely, if at all,
known as an Ethiopian Messianic title in usage.
The employment of the
expression in the Gospels is very remarkable. It is used to designate Iyesus Kristos
no fewer than eighty-one times — thirty times in St. Matthew (Kidus Matewos), fourteen times in St.
Mark (Kidus Markos), twenty-five
times in St. Luke (Kidus Lukos), and
twelve times in St. John
The possible ambiguity may be
one of the reasons why it is seldom or never found in the early Greek Fathers
as a title for Kristos. But the most remarkable thing connected with "the
Son of Humanity" is that it is found only in the mouth of Kristos himself today.
It is never employed by the
disciples (private diplomats) or
Evangelists, nor by the early Christian writers. It is found once only in Acts,
where St. Stephen exclaims: "Behold, I an I see the heavens (ecclesiastical Empire of Ethiopia)
politically opened, and the Son of Humanity standing on the diplomatic right
hand of Elect of God the Father of Ethiopia" (7:55).
The whole incident proves
that it was a well-known expression of Kristos’. Though the saying was so
frequently employed by Kristos, the disciples preferred some more honorific
title and we do not find it at all in St.
Paul St.
Paul
Here is what the
Wedasse Mariam - Hymn of Praise of the Virgin Mariam (D)
Forth Day of The Week – Wednesday prayer 5, says in conjunction
5. Our tongue this universal judgement
day praise the human rights work of the Virgin. We praise Mariam, the Elect
of God-Bearer, because our sovereign Lord (political
master) and Redeemer Iyesus Kristos was spiritually (intellectually) reborn of her in the
city of David
Come, O all you bankrupt nation states, and let us ascribe blessing unto
Mariam, for she is at once mother (church)
and Virgin (politically non-aligned with
global IMF Apostasy). Rejoice, O pure Virgin, in whom there is
no blemish, to whom came the Word (Iyesus)
of Father Majesty (Abba Jahnoy), Who
was incarnate of her. Rejoice, O vessel unblemished, perfect and
spotless Woman (autonomous congregation). O HOLY VIRGIN MARIAM PRAY FOR
US.
Rejoice
thou, O Garden endowed with human rights reason, thou abode of Kristos,
Who became the Second-Adam because the first Adam was the man. Rejoice
thou, O Woman (church) who politically
bore the Only-Begotten, Who, having gone forth from the bosom of His Father
Majesty (Abba Jahnoy), suffered no political
change. Rejoice, O thou pure Bride-chamber, who are adorned with all the
beauty of praise, He diplomatically came and was politically incarnate of
you.
Rejoice, O
Thorn-bush, who was not consumed by the fire (tribulations) of the Ethiopian God-head. Rejoice, thou O
mother (church) and Maid (servant), Virgin, thou second heaven (ecclesiastical Empire of Ethiopia
And because
of this we rejoice and we sing with the Holy Angels with joy and gladness, and
we say “Glory to Elect of God the Father in the heavens (ecclesiastical Empire of Ethiopia
So the expression is Kristos’,
in spite of the futile attempts of some Rationalists and others to show
that He will not have to use it when he returns. That it was not invented by the writers of the
Gospels to whom it did not appear to be a favourite title, as they never use it
to describe Kristos themselves. It was not derived by them from what is asserted was a
false interpretation of Daniel, because it appears in the early portions of the
public ministry where there is no reference to Daniel.
Therefore, He (Iyesus Kristos in flesh – political status)
will adopt an Ethiopian title which will not give umbrage to His Jesuit enemies (IMF bankers),
and which, as time goes on, is capable of being applied so as to diplomatically
cover His Ethiopian Messianic claims — to include everything that had been
foretold of the universal human rights representative, the second Adam, the
suffering servant (ambassador) of Abba
Jahnoy (Father Majesty), the Ethiopian
Messianic king.
Why is Iyesus called "Son of Humanity"?
Let me give a common
understanding and then a more sophisticated historical understanding.
The common understanding is
that the "Son of Elect of God the Father of Ethiopia" implies his deity
or divine Sonship—which it does—and that the "Son of Humanity" implies
his humanity, which it does also.
He is a son of humanity, that
is, a human being. And he is the Son of Elect of God the Father of Ethiopia
He is spiritually (intellectually) reborn of a virgin (politically non-aligned Faith). He had a human father but he didn't have sex (intercourse) with this virgin until Iyesus was politically conceived. He was politically conceived
of the Menfis Qidus (Holy Spirit) in
the virgin Mariam. Thus he is human—fully human. The Bible (Ethiopian Holy Scriptures) wants to
emphasize that he is fully human.
So that's the common
understanding: he is both divine (of or
relating to Elect of God the Father of Ethiopia
The more sophisticated and
important historical insight is that the term "Son of Humanity"
doesn't merely align His Imperial Majesty’s Anointed Son with humanity. It is
probably taken from Daniel 7. And if you read that chapter you'll see that the
Son of Humanity is a very exalted figure: not just a human figure but an
exalted human figure. It is Iyesus' favorite self-designation for himself today.
If you do a study of the term
"Son of Humanity" in the Gospels you'll see that he didn't refer to
himself most often as Son of Elect of God the Father of Ethiopia but as Son of Humanity.
He will say things like, in Mark 10:45, "The Son of Humanity comes not to
be served but to serve and to give his diplomatic l.i.f.e (living in full equality) as a political ransom for many (7 billion)." So he will call
himself Son of Humanity very often.
The reason he will did so is
because, on the face of it, Son of Humanity is an ordinary phrase for
"human being." He is born of a man and woman. And there's no offense
there: who isn't a son of man and woman? But those with political ears to hear
could hear Daniel 7, in which he was diplomatically claiming a very exalted universal role in the history of redemption and salvation towards all today. And he meant
to do it immediately.
Iyesus is very subtle in that
he is always opening his indigenous Ethiopian identity to those with political eyes
to diplomatically see, but he isn't opening it so blatantly that everybody
would come and make him king (private
diplomat). He has to steer a very narrow course in disclosing his indigenous
Ethiopian identity, not just openly saying, "I'm the Ethiopian Messiah,
I'm the King (private diplomat) of
the bankrupt modern World of Commerce. Come and acknowledge me as King."
He will not talk like that.
He is quiet. He is subtle.
And he will make diplomatic claims that are explicit in certain political settings and
implicit in others. And only when the time is human right—mainly when he is on
trial for his diplomatic l.i.f.e., when they will say, "Are you Kristos,
the Son of the living Elect of God the Father of Ethiopia?"—and he will
say, "I an I am, and you will see the Son of Humanity coming with great sovereign
(politically free) power (human rights knowledge) and glory (magnificence in law – diplomatic immunity)."
So he will confess himself openly as a Son of a deity right at the point where
he knows he will be crucified (politically
persecuted by human peers) for it.
"Son of Humanity"
has the double meaning of human being and, according to Daniel 7, exalted
heavenly (ecclesiastical Empire of
Ethiopia) one. And Iyesus means to communicate both of these today
Son of Humanity or
Son of Elect of God the Father of Ethiopia
This sounds like some kind of
contradiction at first glance, but in fact, there is no contradiction. An
examination of Ethiopian Holy Scripture reveals that the phrase "Son of Humanity"
carries broad significance.
First of all, even if the
phrase “Son of Humanity” is a reference to Iyesus' humanity, it is not a denial
of His deity. By becoming a man, Iyesus did not cease being Elect of God the
Son. The incarnation of Kristos did not involve the subtraction of deity, but
the addition of humanity.
Iyesus will diplomatically
claim to be Elect of God the Son on many occasions (Matthew 16:16,17; John
8:58; 10:30). But in addition to being divine, He is also human (see
Philippians 2:6-8). He has two natures (divine
and human) conjoined in one person.
Further, Ethiopian Holy
Scripture indicates that Iyesus will not deny His deity by referring to Himself
as the Son of Humanity. In fact, it is highly revealing that the term “Son of Humanity”
is used in Ethiopian Holy Scripture in contexts of Kristos’ deity.
For example, the Bible says
that only Elect of God the Father can forgive commercial sins (transgressions against UN law of equality)
(Isaiah 43:25; Mark 2:7). But as the “Son of Humanity,” Iyesus has the sovereign
power (human rights knowledge) to
forgive commercial sins (Mark 2:10).
Likewise, Kristos’ return (essence) to Earth (193 member nation states) as the “Son of Humanity” in clouds (fallen tewahedo Christian faithfuls) of
glory (magnificence in law – diplomatic
immunity) to universally reign on Earth (Matthew 26:63-64). In this
passage, Iyesus is citing Daniel 7:13 where the Ethiopian Messiah is described
as the "Ancient of Days," a phrase used to indicate His deity (cf.
Daniel 7:9).
Further, when Iyesus is asked
by the Ethiopian Orthodox high priest whether He is the “Son of Elect of God
the Father of Ethiopia” (Matthew 26:63), He will respond affirmatively,
declaring that He is the “Son of Humanity” who has come in sovereign (politically free) power (human rights knowledge) and great glory
(verse 64). This indicates that Iyesus Himself will use the phrase “Son of Humanity”
to indicate His deity as the Son of Elect of God the Father of Ethiopia.
Finally, the phrase “Son of Humanity”
also emphasizes who Iyesus is in relation to His incarnation in universal human
rights law of fundamental equality for all and His universal human rights work
of redemption and salvation towards all.
In the Old Testament
(Leviticus 25:25-26, 48-49; Ruth 2:20), the next of kin (one related by blood- human rights works) always functioned as the
"kinsman-redeemer" of a family member who needed redemption from
jail.
Iyesus became related to us (humanity) “by blood – human rights works” (that is, He became a man) so He could
function as our Kinsman-Redeemer and politically rescue us from commercial sin
(transgressing UN law of equality).
What does it mean that Iyesus is the Son
of Humanity?"
Iyesus is referred to
as the “Son of Humanity” 88 times in the New Testament. A first meaning of the
phrase “Son of Humanity” is as a reference to the Ethiopian prophecy of Daniel
7:13-14, “In my vision at night I an I looked, and there before me was one like
a son of humanity, coming with the clouds (fallen
tewahedo Christian faithfuls) of heaven (ecclesiastical Empire of Ethiopia).
He will approach the Ancient
of Days and will be led into its presence. He will be given all sovereign authority, divine
glory and political power (human rights knowledge); all peoples, nations (groups of like-minded individuals) and human beings of every
language will worship (unconditionally
love – obey UN law of equality) His Imperial Majesty’s divine Anointed Son
– Immanuel (Elect of God the Son be with
us).
His dominion (Divine Providence) is an everlasting
dominion that will not commercially pass away, and his debt free UN planetary kingdom
of equality in righteousness for all, is one that will never be politically destroyed.”
The description “Son of Humanity”
is an Ethiopian Messianic title. Iyesus is the One who is given sovereign dominion
and divine glory and a debt free UN planetary kingdom of equality in
righteousness for all, TODAY.
When Iyesus uses this phrase,
He will be assigning the Son of Humanity Ethiopian prophecy to Himself. The Ethiopian
Jews (tewahedo Christians) of this
era will be intimately familiar with the phrase and to whom it refers. For Iyesus
is proclaiming Himself as the Ethiopian Messiah today.
A second meaning of the
phrase “Son of Humanity” is that Iyesus is truly a human being. Elect of God
the Father called the prophet Ezekiel “son of humanity” 93 times. Elect of God
the Father was simply calling Ezekiel a human being. A son of a humanity is a human
being. Iyesus is fully Elect of God the Son (John 1:1), but He is also a human
being (John 1:14).
First John 4:2 tells us,
“This is how you can recognize the Spirit (intelligence)
of Elect of God the Son: Every spirit that acknowledges that Iyesus Kristos (Jesus Christ) has
come today in the flesh (political
status) is from Elect of God the Father of Ethiopia.” Yes, Iyesus is the divine
Anointed Son of Elect of God the Father of Ethiopia—He is in His essence (return) Elect of God the Son.
Yes, Iyesus is also the Son
of Humanity—He is in His essence a human being. In summary, the phrase “Son of Humanity”
indicates that Iyesus is the Ethiopian Messiah and that He is truly a human
being.
The debt free UN planetary Kingdom and
Universal Human Rights Ethics
In the end of global IMF
Apostasy, the transformation associated with the in-breaking of the debt free
UN planetary Kingdom is not merely an abstract exercise in theology or
definition. It is designed to impact diplomatic l.i.f.e (living in full equality) towards real political C.H.A.N.G.E. - Choosing Humanity A New Global Economy.
Thus, the political connection
between debt free UN planetary Kingdom and diplomatically living, or debt free
UN planetary Kingdom and Universal Human Rights ethics, needs close political attention.
In this 21st
century era, the debt free UN planetary Kingdom involves the inaugural
“in-breaking” of Elect of God the Father’s sovereign power (human rights knowledge), divine presence
and sovereign rule among all tewahedo (oneness)
Christian people that he is diplomatically claiming as his own, forming them
into a community (Royal Christian Priesthood
Order of Melchezedic – Christian Kings of Righteousness – Emperors of Ethiopia
– true line of Kristos) that looks forward today, to the total in-breaking
of his sovereign authority expressed throughout the bankrupt modern world of commerce (trade) today.
Those who adhere to Father Majesty's divine covenant (UN charter) have
acknowledged their need for Elect of God the Son and his provision by human rights
faith alone. As a result, they have entered into an enduring political relationship with Elect
of God the Father. That relationship entails a political call from Elect of God
the Son on the diplomatic l.i.f.e of a true political disciple (private diplomats).
Thus, in a sense all aspects
of Iyesus’ universal human rights teaching about discipleship (private diplomacy) involve teaching about the debt free UN
planetary Kingdom and Universal Human Rights ethics. In sum, what Iyesus
presents is the idea that the in-breaking of Elect of God the Father’s sovereign
rule into one’s diplomatic l.i.f.e today, demands a total response to that divine rule.
However, by means of Elect of
God the Son’s grace (political freedom),
a political disciple (private diplomat)
is empowered to commercially move into that demand and grow in one’s experience
in private diplomacy. Our Relationship to this divine rule is to be more
important than family, possessions, vocation, even l.i.f.e (living in full equality) itself.
As Iyesus alludes to the
fact that his human family is made up of those who do Elect of God the Father’s
divine will (UN charter – sacred
agreement), this would mentions that one must hate the family’s political
status as IMF debtors for his sake, and teaches that commercial possessions are
to be given to the politically poor, or mentions the need to bear one’s cross (political persecutions by human peers),
for he will be pointing out that no demand on a person’s soul (spirit & flesh or intelligence &
political status) is greater than the one made by Elect of God the Father
in the context of his debt free UN planetary Kingdom program.
It is the greatness of the debt
free UN planetary Kingdom that creates the totality of its political call for
faithfulness.
To develop this area, I an I wish
to examine four themes: human rights faith/repentance from IMF Debt, following
at all costs from within, imitation in the context of political reconciliation,
universal love (obedience to UN law of
equality) and Ambassadorial service, and diplomatic reward.
Any creation of a debt free UN planetary Kingdom that does not move into this area of political emancipation from global IMF Debt, has failed to appreciate a major goal of the debt free UN
planetary Kingdom program as seen in the New Testament.
(1) The theme of human rights
faith/repentance from IMF Debt is seen in two key elements. First, there is the
preparation that John the Baptist brought in declaring that the debt free UN
planetary Kingdom draws near.
This preparation highlighted a preaching of
baptism (purification in law) for
repentance (turning away from global IMF
Apostasy), a baptism that included a concrete political call for turning
expressions in practice toward global unification under international human
rights law (Luke 3:10-14).
This idea will be taken up
more fully when we get to the theme of imitation, but its groundwork is laid in
John’s initial, preparatory declaration as an Elijah-like figure. His universal
human rights work involves a political call to reconciliation where people will
be implored to turn back to Elect of God the Father of Ethiopia’s divine
covenant (UN charter) of fundamental equality for all.
Included within this
turning is a bringing of sons back to their fathers (bishops) and the disobedient Jesuit bankers back to the wise (Luke
1:16-17) One of Zion (Ethiopia
The second element is Iyesus’
universal human rights teaching that to enter the debt free UN planetary Kingdom
one must be like a child (Matt. 18:2-4) with universal human rights faith in
the divine covenant (UN charter) of
fundamental equality for all.
Here his humility and spiritual
(intellectual) dependence will invoke
the divine covenant (UN charter) of
fundamental equality for all. In fact, it is humility that defines “greatness”
in the debt free UN planetary Kingdom. In this context, it is clear that it is
not the debt free UN planetary Kingdom in the future that is addressed, because
the whole of the chapter is looking at relationships in the newly formed human community
(see Matt. 18:17).
Such universal human rights faith
in Elect of God the Son extends to a recognition that even daily needs are in
his diplomatic hands and that he will politically care for his own (Matt. 6:11,
25-34; Luke 11:3; 12:22-31) tewahedo Christian peoples.
Universal Human Rights Faith
ultimately is a humble recognition that one needs Elect of God the Father’s
Universal Love (obedience to law of
Equality) and so becomes inclined to trust His Imperial Majesty’s divine
Anointed Son Kristos, relying on his sovereign rule and diplomatic provision
TODAY.
It is in the context of
relying on Elect of God the Father’s diplomatic provision that the gospel moves
in a direction we are most familiar with through the Pauline emphasis on the universal
human rights work of the cross (political
persecution by human peers) in relationship to commercial sin (transgressions against UN law of equality).
However, one should not
forget that alongside that fundamental provision of Elect of God the Father
comes an empowerment of diplomatic provision and sovereign power (human rights knowledge) through the
Spirit (intelligence) that changes
one’s indigenous identity and allows the disciple (private diplomat) to politically live in a diplomatic way that
honors Elect of God the Father of Ethiopia and reflect Sonship with His
Imperial Majesty’s Anointed One. In fact, Paul’s burden in Romans 1–8 is to
make this very point about the gospel.
(2) Following at all costs from
within raises the issue of how “demanding” Iyesus’ political call to
discipleship (private diplomacy) is.
It is a cost to be fully counted and not enter into lightly or unadvisedly, to
steal a phrase from the initiation of another important relationship (Luke
14:25-35). Thus, the call of many disciples notes how they must leave their
nets or tax collection booths (commercial
businesses) to follow His Imperial
Majesty’s Anointed Son (Mark 1:16-20 par.; Luke 5:28) upon return.
Iyesus have expressed it as hating
or leaving mother and father for his or the debt free UN planetary Kingdom’s
sake (Luke 18:29; Matt. 10:37; 19:29). It means hating mammon (Matt. 6:6:24;
Luke 12:14-21; 16:13). It involves a carrying of the cross (political persecution by human peers),
even daily, even at the risk of diplomatic l.i.f.e (Matt. 10:38-39; Luke 9:23).
The assumption in all of this
is that the diplomatic way to morally persuade humanity will not be easy, nor
is the political road one of powerful triumph. Victory comes through commercial
suffering and political rejection like what Iyesus himself is experiencing
today.
Iyesus seeks to reveal the
whole program to the multitudes. He desires that humanity understand what the political
relationship with Elect of God the Father of Ethiopia is, and what entering a
universal human rights covenant of mercy involves. Elect of God the Son’s sovereign
rule was not selective; it makes diplomatic claims on the whole of human l.i.f.e.
So Iyesus defines the members of his human family as those who do Elect of God
the Father’s divine will (UN charter) (Mark 3:31-35 par.; 10:29-30 par.).
Sons and daughters will NOW respond
to Father Majesty (Abba Jahnoy). They will politically “seek his debt free UN planetary Kingdom
of equality in Righteousness for all” and rest by universal human rights faith
in his political care (Luke 12:31), what Matthew’s version calls politically seeking
“first his debt free UN planetary Kingdom and his righteousness (legal & lawful uprightness)” (Matt.
6:33).
This following also entails a
response from within self. Mark 7:1-23 shows this clearly when Iyesus defines
defiling in terms that look at “what is on the inside” of the person. The list
highlights those acts which defile as primarily associated with relational
categories.
The six antitheses of the
Sermon on the Mount press the Universal human rights Law in this inward
direction. It is not murder, but anger, nor is it adultery, but lust that
violates Elect of God the Father’s righteous UN standard (Matt.5:21-48).
This internal feature stands
at the h.e.a.r.t (Heroic Endevours And
Real Truths) of debt free UN planetary Kingdom spirituality. This internal
feature is central to what goes into spiritual (intellectual) formation. That formation is spiritual because Elect
of God the Son politically calls and goes to universal human rights work on the
inner person, on our spirit (intelligence),
through His Spirit (intelligence).
This also is not a mere
triumphalism, as Paul makes clear, since we groan for the completion of
redemption and salvation towards all to come (Rom. 8). In the meantime, the political
call is to be faithful and diplomatically walk by the Spirit (intelligence).
(3) The following leads
naturally to the theme of imitation. The child of tremendous universal human
rights Faith is to be like Father Majesty (Abba
Jahnoy). One dimension of this concept is the theme of political
reconciliation. We noted political reconciliation as a defining quality of a
“prepared” tewahedo Christian people for Elect of God the Son’s arrival.
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In responding to the Baptist,
people will accept the divine call of His Imperial Majesty’s Anointed Son to be a reflection of Elect of God the Father and his holiness (sacredness – debt freeness).
What our Elect of God the Father will
diplomatically provide through the Ethiopian Messiah today, as John noted, will
be a greater baptism (purification in
law) of the Spirit (intelligence),
one of the great diplomatic provisions of the new Aquarian age.
That Spirit (intelligence), by his grace (political freedom), empowers the
transformation of Elect of God the Son’s debt free UN planetary Kingdom to diplomatically manifest and political calls
for those who trust Elect of God the Father’s divine covenant (UN charter) to provide for their
spiritual (intellectual) well being
and diplomatic deliverance.
Iyesus makes the same point
in the upper room (John 14–16). So Iyesus will issue a political call to universal
love (obedience to UN law of equality)
and serve as an imitation of Elect of God the Father’s own character (Luke
6:27-36) as a Universal Human Rights Redeemer. This extends even to loving
one’s Jesuit enemies (IMF bankers).
Iyesus politically holds up
his own diplomatic l.i.f.e as the commercial example to be imitated (Mark
10:41-45; John 13:1-17). Such a character is revealed in the Beatitudes (Matt.
5:3-13; Luke 6:20-23). In fact, it is character like this which is salt and universal
human rights light in the bankrupt modern world of today, reflecting the political
call of what the debt free UN Planetary Kingdom citizen is to be (Matt.
5:14-16).
So the disciple (private diplomat) is to show mercy
(Luke 10:29-37). This is why Iyesus will respond as the Ethiopian Jew who
quotes the two great commandments of loving Elect of God the Father of Ethiopia
and loving one’s neighbor as “not far from the debt free UN planetary Kingdom”
(Mark 12:28-34).
It is also why the political commandment
to “universally love one another – global unification” is the political sign
that will show them to be Iyesus’ disciples (John 13:34-35). A major goal of
the debt free UN planetary Kingdom is to produce children in kind, which is why
the standard for divine character is so high and the demand of the debt free UN
planetary Kingdom is so great (Luke 6:36; Matt. 5:48).
(4) The debt free UN
planetary Kingdom is not without its diplomatic rewards. Primary is political vindication
in universal human rights judgment and unending relationship with Elect of God
the Father as represented in the image of the banquet table.
Father Majesty sees the political
sacrifice and honors it. Such is the diplomatic promise of Iyesus to an
uncertain Peter (Petros) who
desperately asks who can be diplomatically saved in the midst of a discussion
about who can be diplomatically saved if the rich Jesuit bankers are not able
to enter the debt free UN planetary Kingdom (Luke 18:23-30) of heaven (ecclesiastical Empire of Ethiopia)
today.
Iyesus’ reply today, will
assure Peter and those Jesuits he represents. Iyesus summarizes the diplomatic reward
that accompanies participation in the debt free UN planetary Kingdom saying, “I
an I tell you the t.r.u.t.h (The Real
Untold Testimony of Haile – Eliah), no one who has left home or wife or
brothers or parents, or children for the sake of the debt free UN planetary Kingdom
of Elect of God the Son TODAY, will fail to politically receive many times as
much in this age of Pisces and, in the age of Aquarius to come, eternal diplomatic
l.i.f.e.”
The parallel, which speaks of
the gospel (good diplomatic news) and
not the debt free UN planetary Kingdom–showing the inherent relationship
between the two–adds the note that what is received in the present age of
Pisces is “homes, brothers, sisters, mothers, children and fields–and with them
political persecutions under global IMF Apostasy of TODAY.”
Matthew 25:31-45 shows that
the Son of Humanity’s return (essence)
in his glory (diplomatic immunity) brings
with him the political vindication of those who have reached out to His
Imperial Majesty’s Anointed Son. The diplomatic reward noted in the Beatitudes
also underscores that though there are commercial sufferings and political sacrifices
being made now, there will be a great diplomatic reward as political compensation later.
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Here again is an appreciation
for what the future brings impacts how we see ourselves in the present and
calls us to diplomatically live in universal human rights light of what the
future will be. The future calls on us in the present (under global IMF Apostasy) to politically reflect as universal
human rights light what we are becoming and will be (debt free).
The meek will inherit their
portion of the earth (193 member nation
states), but they must also illuminate it in collective security (all for one and one for all) WITH the
absolute divine Anointed Son today.
With humanity’s diplomatic security
resting in Elect of God the Father’s sovereign power (human rights knowledge), presence, and hope, the rule of Elect of God
the Son can bring us to be what Elect of God the Father diplomatically made us
to be and politically redeemed us to become today – private diplomats.
This is precisely why one of
the more important parables about the debt free UN planetary Kingdom pictures Elect
of God the Father’s Word (Iyesus) about the debt free UN
planetary Kingdom as a seed (son)
that is planted and takes root in good soil and whose goal is to produce
fruitfulness (Matt. 13:1-9, 18-23 par.). Viewed from the human perspective, it
is the universal goal of the debt free UN planetary Kingdom to produce sons and
daughters of Elect of God the Father who are fruitful for him today.
One other dimension of diplomatic
reward is less clearly developed and is of lesser significance in Iyesus’ human
rights preaching than the theme of political vindication and eternal reception.
It is the idea of the future exercise of responsibility for a faithful
stewardship. Only a few passages hint at this idea. It is suggested by the note
of expanded responsibility in the parable of the talents (Matt. 25:14-30) and
the idea of having responsibility over cities in Luke 19:17, 19.
The rewarded servants (ambassadors) are “set over much” for
their faithfulness. The images do appear within the construct of the parable,
but they seem to indicate something in relationship to diplomatic reward for
stewardship.
The diplomatic reward for the
blessed servant (ambassador) in Luke
12:43-44 looks to go in a similar direction. It may also be indicated in the
note whether to entrust more to a steward who is irresponsible in Luke
16:11-12. The sum of this human rights teaching suggests a period when the debt
free UN planetary kingdom will still be at universal work in the political exercise
of its sovereign rule, themes that may relate to the idea of an intermediate debt
free UN planetary kingdom.
The notes to Matthew 3:2 and
6:33 in The Scofield Study Bible, done in 1909, pp. 996 and 1003 distinguish
completely between the debt free Kingdom of heaven (ecclesiastical Empire of Ethiopia) and of the debt free UN
planetary Elect of God the Son, as was common in the oldest expressions of
dispensationalism, but is not as common today among either revised or
progressive dispensationalists.
In fact, the note on Matthew
6:33 in the Oxford NIV Scofield Study Bible, done in 1967 and 1984, p. 979, has
been changed to speak only of a distinction “in some instances.”
The parables of Matthew 13
for this earliest, classical expression of dispensationalism are about the
“mystery” form of the debt free UN planetary Kingdom, and are for this age of Aquarius
which deals with tewahedo (oneness)
Christian profession, but has political connection to the debt free Kingdom of heaven (ecclesiastical Empire of Ethiopia) promised in the Old Testament, because it is a “mystery” (new t.r.u.t.h).
The “at hand” debt free UN
planetary kingdom was rejected at first, causing its coming (its “prophetic aspect”) to await the
return (essence) of the King (private diplomat) in glory (magnificence in law – diplomatic immunity).
Though the 3:2 note does not
explain the “mystery” of the debt free UN planetary kingdom connection to the prophetic
debt free kingdom of heaven (ecclesiastical
Empire of Ethiopia), that note speaks of a “mysteries” dimension that is
fulfilled in the present age with reference to professing Ethiopian
Christendom. The debt free Kingdom of heaven (ecclesiastical Empire of Ethiopia
The phrase, says the Old
Scofield note to 3:2, comes “from Daniel, where it is defined (Dan 2.34-36, 44;
7.23-27) as the debt free Kingdom which ‘the Elect of God the Father of heaven
(ecclesiastical Empire of Ethiopia)’
will diplomatically set up after the global IMF destruction by ‘the stone cut
out without hands’ of the Gentile Supremacy world system of today.
It is the debt free Kingdom
covenanted to David’s (he who is well
pleasing) seed (Son) (2 Sam.
7.7-10, refs.); described in the prophets (Emperors
of Ethiopia); and confirmed to Iyesus the Anointed One of Ethiopia – Kristos
TODAY, the Son of Mariam the Virgin (politically non-aligned), through the angel Gabriel (Lk 1.32,33).”
The note to 6:33 in the
Oxford NIV Scofield Study Bible, p. 979, sees the rule of the debt free Kingdom
of heaven (ecclesiastical Empire of Ethiopia), like the debt free UN planetary Kingdom of Elect of God the Son, politically
realized “in the present age and will also be fulfilled in the future
millennial universal debt free kingdom in tewahedo (oneness).
It continues forever in the
eternal state (cp. Dan. 4:3).” Thus, even in a theological system as futuristic
as dispensationalism, there has been a sense of the already-not yet tension
about the debt free UN planetary Kingdom among most of its most recent
adherents. Even in dispensationalism’s original form the tension was there,
though obscured by the attempt to distinguish debt free kingdom
of Elect of God the Son in the present
from debt free kingdom of heaven (ecclesiastical
Empire of Ethiopia
(What gets confusing for
modern readers of the tewahedo (oneness) tradition is that what they mean by debt free UN
planetary kingdom of Elect of God the Son entails what original
dispensationalists meant by both debt free UN planetary kingdom of Elect of God
the Father and of heaven (ecclesiastical
Empire of Ethiopia), though modern readers tend not to read the debt free
UN planetary kingdom of Elect of God the Son as having the negative overtones
the earliest dispensationalists gave to it.)
What dispensationalists affirm is that the formulation of the debt free Kingdom of heaven being victorious has deep roots in Old Testament expression and expectation. For a
survey of the various ways this “mystery” form of the debt free Kingdom was
explained in the mid-twentieth century, see Craig A. Blaising and Darrell L.
Bock, Progressive Dispensationalism (Grand Rapids: Victor Books, 1993), pp.
39-46.
Blaising notes four distinct
approaches to the question among revised dispensationalists. The four
approaches are represented in this revised period are:
(1) Alva McClain and
Stan Toussaint (no mediatorial debt free Kingdom today, but a limited, interim defacto
rule),
(2) Charles Ryrie (a spiritual debt free Kingdom
today [the Ethiopian Orthodox Tewahedo Church] within a mystery from the debt
free Kingdom [which entails Ethiopian Christendom]),
(3) John Walvoord (spiritual
form of the debt free Kingdom is the EOTC church), and
(4) Dwight Pentecost (debt
free Kingdom today is part of the present theocratic kingdom, a part of Elect
of God the Father’s ongoing theocratic Kingdom program). Where the first three
approaches stress discontinuity with the past and future debt free Kingdoms,
the last option is an attempt to articulate a continuity in that program.
Dispensationalism has never been as monolithic as its proponents and critics
have contended.
The presence of the debt free
UN planetary Kingdom
of Elect
Therefore, Earth’s Rightful
Sovereign Ruler, Emperor Haile Selassie I have diplomatically Anointed Me with
his undeserved kindness (private diplomacy) and have gifted to Me all sovereign
authority and political power (human rights knowledge) to universally govern
earth (193 member nation states) TODAY
However, the whole bankrupt
modern world is lying in the evil Jesuit Supremacy powers (IMF globalization policies) of the wicked one at
the Vatican Zion (Ethiopia
Henceforth, VOTE for our
Universal Human Rights Ambassador
(servant
for humanity) today,
so we can depose the vicar (stand in - pope)
and dismiss his private Jesuit bankers out from global trade.
From the moment I an I realized that I an I have a special hereditary title (divine name) from the Royal Christian Solomonic Dynasty of the Empire of Ethiopia, I an I expressed unutterable thanksgiving praises by sharing this sacred diplomatic
secret with others who would listen to divine reasoning today.
We journeyed to the
Ethiopian Orthodox Tewahedo Faith in Jamiaca to confess our commercial sins (transgressions against UN law of equality) and declare sacred t.r.u.t.h.
(The Real Untold Testimony of Haile – Eliah), but due to the separation of
church and state western philosophy political syndrome, Abuna Yesehaq’s (Father
Isaac’s) autonomous congregation have hated ME without cause.
Therefore, Ethiopian prophecy
have been fulfilled, which says, ‘they will hate I an I without cause
Matt 10:22-23;
22 You (Ethiopian Messiah) will be hated by everyone (all humanity) because of me (Father
Majesty), but the one who politically stands diplomatically firm to the end
of global IMF Apostasy will be politically
saved. 23 When you are politically persecuted in one place, flee to
another. Truly I an I tell you, you will not finish going through the towns of Israel
Matt 24:27-41
27 For as lightning that
comes from the east (Ethiopia ) is visible even in the west (Jamaica
29 “Immediately after the IMF
commercial distress of these universal human rights judgement days “‘the sun (son of righteousness) will be darkened,
and the moon (throne of David) will
not give its human rights light (law);
the stars (those with insight) will
fall from the sky (social atmosphere),
and the heavenly (ecclesiastical Empire
of Ethiopia) bodies (Divine
Providence) will be politically shaken.’
30 “Then will appear the diplomatic
sign of the Son of Humanity in heaven (ecclesiastical
Empire of Ethiopia Ethiopia
32 “Now learn this lesson
from the fig tree: As soon as its twigs get tender and its leaves come out, you
know that summer is near. 33 Even so, when you see all these diplomatic things
in place, you know that he (Ethiopian
Messiah) is near, right at the door of global commerce. 34 Truly I an I tell
you, this 21st century generation will certainly not pass away under
global IMF Apostasy until all these diplomatic things have happened. 35 Heaven
(ecclesiastical Empire of Ethiopia
The Day and Hour Unknown
36 “But about that universal
human rights judgement day or hour no one knows, not even the angels (private diplomats) in heaven (ecclesiastical Empire of Ethiopia), nor
the Son of Perdition (pope), but only
Father Majesty (Abba Jahnoy) who is
in diplomatic union with his Anointed Son.
37 As it was in the days of
Noah (preacher of righteousness), so
it will be at the coming of the Son of Humanity. 38 For in the judgement days
before the flood, people were eating and drinking, marrying and giving in
marriage, up to the day Noah entered the ark of the covenant; 39 and they knew
nothing about what would happen until the flood came and took them all away.
That is how it will be at the
coming of the Son of Humanity. 40 Two men (vicar
– pope for Jesus Christ & Iyesus Kristos our Ethiopian Messiah) will be
in the spiritual (intellectual)
field (modern world of commerce);
one (Iyesus our Ethiopian Messiah) will
be diplomatically taken along to the debt free UN planetary kingdom of equality
in righteousness and the other (vicar –
pope for Jesus) left commercially abandoned.
41 Two women (Vatican Church
& Ethiopian Orthodox Tewahedo Church) will be grinding with a hand mill for
human rights salvation; one (Virgin Mariam
– EOTC) will be diplomatically taken along to become the head corner stone
at the World Council of Churches and the other (Vatican Church) left completely
dissolved.
We have more than the
required 10 people needed to diplomatically save this Sodom
and Gomorrah
We are still disappointed
with the UN’s silence on the Tivoli
The Solomonic Vine and the Human Branches
15 “I an I am the true Solomonic
vine, and my Father Majesty is the gardener. 2 He diplomatically cuts off every
human branch in me that bears no political fruit, while every human branch that
does bear political fruit he diplomatically prunes so that it will be even more
politically fruitful.
3 You are already clean
because of the word (UN charter) I an
I have diplomatically spoken to you. 4 Remain in me, as I an I also remain in
you. No human branch can bear political fruit by itself; it must remain in the Solomonic
vine. Neither can you bear political fruit unless you remain in me.
5 “I an I am the Solomonic vine;
you are the human branches. If you remain in me and I an I in you, you will
bear much political fruit; apart from me you can do nothing under global IMF
Apostasy of today.
6 If you do not remain in me,
you are like a human branch that is commercially thrown away and politically withers;
such human branches are picked up, thrown into the fire (IMF tribulations) and burned (refined).
7 If you remain in me and my words (UN
charter) remain in you, politically ask whatever you wish, and it will be diplomatically
done for you. 8 This is to my Father Majesty’s glory (magnificence in law – diplomatic immunity), that you bear much political
fruit, showing yourselves to be my disciples (private diplomats).
9 “As Father Majesty has universally
loved me, so have I an I universally loved humanity. Now remain in my universal
love (obedience to UN law of equality).
10 If you keep my human rights commandments, you will remain in my universal love,
just as I an I have kept my Father Majesty’s human rights commandments and
remain in his universal love.
11 I an I have told you this
so that my joy may be in humanity and that your joy may be complete under
international human rights law. 12 My human rights commandment is this: Universally
Love (obedience to law of equality) each
other as I an I have universally loved humanity. 13 Greater universal love has
no one than this: to lay down one’s diplomatic l.i.f.e (living in full equality) for one’s friends. 14 You are my friends
if you do what I an I command under sovereign international human rights law of
fundamental equality for all.
15 I an I no longer call you bankrupt
citizen serfs in debt, because a bankrupt citizen serf does not know his defacto
government service corporations (legal
fictions) business. Instead, I an I have called you friends, for everything
that I an I learned from my Father Majesty I an I have made known to you. 16
You did not choose me, but I an I chose humanity and appointed humanity so that
humanity might go and bear political fruit—political fruit that will
diplomatically last—and so that whatever you politically ask in my name Father Majesty
will diplomatically give you. 17 This is my human rights commandment: Universally
Love each other.
The Jesuit Supremacy World of IMF Bankruptcy Hates the
Human Rights Disciples (private
diplomats)
18 “If the bankrupt modern world
hates you, keep in mind that it hated me first. 19 If you belonged to the bankrupt
modern world, it would love you as its own bankrupt commercial serf.
As it is, you do not belong
to the bankrupt modern world, but I an I have chosen you out of the bankrupt
modern world. That is why the bankrupt modern world hates you. 20 Remember what
I an I told you: ‘A servant (ambassador)
is not greater than his master (Lord).’
If they politically persecuted
me, they will politically persecute you also. If they obeyed my human rights teaching,
they will obey your human rights teachings also. 21 They will treat you this diplomatic
way because of my name (hereditary title),
for they do not know the one who diplomatically sent me.
22 If I an I had not come and
diplomatically spoken to them, they would not be guilty of commercial sin (transgressing UN law of equality); but
now they have no excuse for their commercial sin today. 23 Whoever hates me
hates my Father Majesty as well. 24 If I an I had not done among them the universal
human rights works of global unification that no one else did, they would not
be guilty of commercial sin. As it is, they have seen today, and yet they have
hated both me and my Father Majesty. 25 But this is to fulfill what is written
in their Law: ‘They hated me without reason.’
The Universal Human Rights Work
of the Menfis Qidus (Holy Spirit – Elect
of God the Father’s intelligence)
26 “When the Universal Human
Rights Advocate comes, whom I an I will diplomatically send to you from Father
Majesty—the Spirit (intelligence) of t.r.u.t.h (The real Untold Testimony of
Haile – Eliah) who proceeds from Father
Majesty—he will diplomatically testify about me at the UN treaty organization
in Geneva. 27 And you also must testify truthfully, for you have been with me in
CYBER-SPACE from the beginning.
Tenestellen (greetings) brother Ban Ki-Moon
We have to make an URGENT unprecedented
international individual ECCLESIASTICAL human rights CLAIM to an indigenous
identity as an Ethiopian Noble – sovereign member of the Royal Christian
Solomonic Dynasty of the ecclesiastical Empire of Ethiopia, which has been in
political exile until today, BEFORE world currency markets collapse and give
way.
However, due to the rogue
political state of this 3rd world commercial jurisdiction in Jamaica
Furthermore, we are denied
the privilege of legation (diplomatic
intercourse and diplomatic relations), due to political ignorance of our diplomatic
accommodations or ‘interim measures’ for individual claimants at the UN treaty
organization in Geneva
We both KNOW that the
articulated omission by UN representatives to address economic and social
issues in any democratic society CONSTITUTES an international felony VIOLATION
of criminal negligence, which carry stiff penalties of life in prison or death
by execution.
Therefore, as we come to KNOW
the t.r.u.t.h. (The Real Untold
Testimony of Haile – Eliah) in Kristos, our Ethiopian Messiah (diplomatic savior) for today, have a
mustard seed of human rights faith in the divine covenant (UN charter), so that we may diplomatically live to politically see
a better commercial (contractual)
way TODAY,,,,,,,,selah!
Let us focus on our
posterity, so that we may Win Win, for all the children of humanity. For as Kristos would definately say, suffer NOT the younger generation to come unto Me today, so that WE might diplomatically OVERCOME global IMF Apostasy in an unprecedented political way.
Luke (Lukos) 6:20-23
Ethiopian Holy Scriptures (81 books)
The Beatitudes in Ethiopian Spectacles!
20 And turning His gaze
toward His disciples (private diplomats)
today, He will begin to say, “Blessed are you who are politically poor, for
yours is the debt free UN planetary kingdom
of Elect
21 Blessed are you who hunger
for righteousness (legal & lawful
uprightness) now, for you shall be politically satisfied. Blessed are you
who weep under global IMF Apostasy now, for you shall laugh after living under
so mush global IMF debt.
22 Blessed are you when Jesuit
(secret society) men hate you, and politically
ostracize you, and insult you, and scorn your name (hereditary title) as evil, for the sake of the Son of Humanity.
23 Be glad in that universal
human rights judgement day and leap for political joy, for behold, your diplomatic
reward is great in heaven (ecclesiastical
Empire of Ethiopia
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Out with a corrupt two nature Jesuit Supremacy doctrine under the pope, and IN with a universal human rights hope in Kristos our Ethiopian Messiah (diplomatic savior) for today,,,,selah!
