When at the Ford, Frodo faced down the temptation of hell. The Ringraiths called to Frodo: “Come back! Come back! To Mordor we will take you!” He refused, then they asked for the Ring, "Give it to us..." He refused, and then they tried to take it by force. They failed. Frodo completed his task, he destroyed the ring and did not use it nor side with the black Lord. To have succumb to any of these temptations of the Ringwraiths would have been destruction. The Ring - in the real world, the Intaglio of Isis - the sorcery of the Mother goddess - false Mary assumed bodily in the flesh into heaven before the Second Coming of Christ, would be destruction, damnation. Before the Second Coming of Christ - NO ONE EXCEPT JESUS CHRIST is raised from the dead in the flesh until the two witnesses (Enoch and Elijah) are raised in the future just before the Second Coming of Christ and the final judgment of Christ upon all men.
Understand Tolkien, his is a mythic telling of the eschatological battle between good and evil - that battle is real.
Heavenly Jerusalem against the powers of darkness - Babylon. Today, Babylon is the Vatican - Rome, Italy and will be destroyed by God.
The nine ringwraiths chasing Frodo to take him back to Mordor (this is known as the gate of hell).
The gates of hell (the Demon Gate in Buddhism) tries to reclaim those who escape its evil and sorcerous delusion - our Only Lord and Saviour Jesus Christ said, Mt 16:18 "And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it." If you enter into the gates of hell, you are no part of Christ's. Look at what Jesus said closely "And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it." What exactly does it mean? Look at it in Latin and Greek.
Latin: Mt.16:18 And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.
Mt.16:18 ego dico tibi quia tu es Petrus et super hanc petram aedificabo ecclesiam meam et portae inferi non praevalebunt adversum eam
Highlighted words are Greek scripture original text that the Gospels were written in and the Church Fathers quoted and the Latin text was made from by St. Jerome. See below for link to highlighted Greek text.
Petrus is the same as petros - and petram is the same as petra, ecclesiam is the same as ekklEsian, the "outcalled" - those called out. St. Peter confesses Jesus as the Christ and upon that confession of faith -not on the person of Peter - Jesus Christ builds His church. The ecclesiam, those called out, are those who are part of the Katholike (Kata holikos ekklesia). In English the Catholic Church, literally, in the Church Fathers who coined the phrase Catholic Church (it is not in scripture but is from scripture), it is "those called out from the [corrupt] world system."
All of the Church Fathers agreed that only Christ is head of His church, including Pope St. Gregory the Great of Rome (died 604 A.D.) who said that any earthly Bishop who tried to make himself ruler over the entire Christian church would be only a precursor of the Antichrist and not a true bishop at all - and applied that to himself and all Bishops of Rome - the Popes as well.
St. Irenaeus below describes what St. Peter's confession of faith means.
Greek:
Go here for highlighted Greek text for Matthew 16:18
Irenaeus.
Book III.
Irenaeus Against Heresies
Chapter XVIII.-Continuation of the Foregoing Argument. Proofs from the Writings of St. Paul, and from the Words of Our Lord, that Christ and Jesus Cannot Be Considered as Distinct Beings; Neither Can It Be Alleged that the Son of God Became Man Merely in Appearance, But that He Did So Truly and Actually.
Chapter XVIII.-Continuation of the Foregoing Argument. Proofs from the Writings of St. Paul, and from the Words of Our Lord, that Christ and Jesus Cannot Be Considered as Distinct Beings; Neither Can It Be Alleged that the Son of God Became Man Merely in Appearance, But that He Did So Truly and Actually.
1.324 As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "If our Lord was born at that time, Christ had therefore no previous existence." For I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh325 the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam-namely, to be according to the image and likeness of God-that we might recover in Christ Jesus.
2. For as it was not possible that the man who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin,-the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom [Paul], exhorting us unhesitatingly to believe, again says, "Who shall ascend into heaven? that is, to bring down Christ; or who shall descend into the deep? that is, to liberate Christ again from the dead."326 Then he continues, "If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved."327 And he renders the reason why the Son of God did these things, saying, "For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead."328 And again, writing to the Corinthians, he declares, "But we preach Christ Jesus crucified; "329 and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ? "330
3. But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a form to their mother; or is it He who is from the Virgin, Emmanuel, who did eat butter and honey,331 of whom the prophet declared, "He is also a man, and who shall know him? "332 He was likewise preached by Paul: "For I delivered," he says, "unto you first of all, that Christ died for our sins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures."333 It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose gain, who was also born, and whom he speaks of as man. For after remarking, "But if Christ be preached, that He rose from the dead,"334 he continues, rendering the reason of His incarnation, "For since by man came death, by man [came] also the resurrection of the dead." And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died."335 And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ."336 And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree."337 And again: "And through thy knowledge shall the weak brother perish, for whom Christ died; "338 indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended,-the Son of God having been made the Son of man, as the very name itself doth declare. For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, "The Spirit of the Lord is upon me, because He hath anointed me,"339 -pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit.
4. The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, "Who do men say that I, the Son of man, am? "340 and when Peter had replied, "Thou art the Christ, the Son of the living God; "and when he had been commended by Him [in these words], "That flesh and blood had not revealed it to him, but the Father who is in heaven," He made it clear that He, the Son of man, is Christ the Son of the living God. "For from that time forth," it is said, "He began to show to His disciples, how that He must go unto Jerusalem, and suffer many things of the priests, and be rejected, and crucified, and rise again the third day."341 He who was acknowledged by Peter as Christ, who pronounced him blessed because the Father had revealed the Son of the living God to him, said that He must Himself suffer many things, and be crucified; and then He rebuked Peter, who imagined that He was the Christ as the generality of men supposed342 [that the Christ should be], and was averse to the idea of His suffering, [and] said to the disciples, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me. For whosoever will save his life, shall lose it; and whosoever will lose it for My sake shall save it."343 For these things Christ spoke openly, He being Himself the Saviour of those who should be delivered over to death for their confession of Him, and lose their lives.
5. If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,-that cross which these men represent Him as not having taken up, but [speak of Him] as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He [implied when He] said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify."344 And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city."345 He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell; "346 [thus exhorting them] to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood,347 and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do,"348 the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you,"349 Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two [Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult.
6. This also does likewise meet [the case] of those who maintain that He suffered only in appearance. For if He did not truly suffer, no thanks to Him, since there was no suffering at all; and when we shall actually begin to suffer, He will seem as leading us astray, exhorting us to endure buffering, and to turn the other350 cheek, if He did not Himself before us in reality suffer the same; and as He misled them by seeming to them what He was not, so does He also mislead us, by exhorting us to endure what He did not endure Himself. [In that case] we shall be even above the Master, because we suffer and sustain what our Master never bore or endured. But as our Lord is alone truly Master, so the Son of God is truly good and patient, the Word of God the Father having been made the Son of man. For He fought and conquered; for He was man contending for the fathers,351 and through obedience doing away with disobedience completely: for He bound the strong man,352 and set free the weak, and endowed His own handiwork with salvation, by destroying sin. For He is a most holy and merciful Lord, and loves the human race.
7. Therefore, as I have already said, He caused man (human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man.353 For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression."354 But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death's) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death. For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners,355 and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works."356 But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true.
Musaic Hesiod Theogony Nine Rings of the Saturnalia (Satan) - a monist cosmocrator (fallen angel, the Devil) immanent within a universe that does not worship the true God.
The Devil is the worm Ourobouros, the serpent that eateth his own tail, condemned to travel the same circles of self-delusion forever in the pit of eternal destruction, leader of the apostasy and first of the eternally damned into hell.
Apostasy: Rome has fallen, fallen
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