The parable of the ten virgins is repeated to the very letter in the history of the one hundred and forty-four thousand. Habakkuk chapter two sets forth the heart of the parable when it identifies the vision which speaks at the end.
दस कुँवारियों की दृष्टान्तकथा एक लाख चवालीस हजार के इतिहास में अक्षरशः पुनरावृत्त होती है। हबक्कूक अध्याय दो उस दृष्टान्त का सार प्रस्तुत करता है जब वह उस दर्शन की पहचान करता है जो अन्त में बोलता है।
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ndzi ta yima eka rindza ra mina, ndzi tlhela ndzi tiveka ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono lexi, u tlhela u xi endla xi va erivaleni ematshan’wini, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe emakumu xi ta vulavula, naswona a xi nge hembi; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nge hlweli. Vonani, moya wakwe lowu tikurisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo rakwe. Habakkuk 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
ຂໍ້ທີຊາວເຈັດຂອງດານີເອນ ບົດທີສິບເອັດ ຍັງໄດ້ລະບຸເຖິງ “ເວລາທີ່ກຳນົດໄວ້” ນັ້ນດ້ວຍ.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Ne aix dï puey reïs, lór cœurs sèràn inclinàt a hèr eth mau, e parlaràn mensonges a ua madeisha taula; mès aquò non prosperarà, pr’amor qu’encara era fin serà ath temps fixat. Daniel 11:27.
The “vision” which is established by Rome is for “an appointed time” and the two kings whose heart is to do mischief and speak lies at one table identify a prophetic waymark which arrives before the vision “speaks.” Before the time appointed two kings speak “lies” and when the vision speaks at the time appointed, it does not lie. The time appointed is the Sunday law in the USA, and the meeting at the table marks the beginning of a prophetic period. The “vision” is fulfilled in history at the Sunday law, but it is established in advance of the Sunday law. This is evident for the faithful are told to wait for the vision, and they are told to publish the vision. They could not publish it in advance of the vision’s fulfillment if the vision was not yet established.
ᱨᱚᱢ ᱫᱚ ᱡᱮ “ᱫᱟᱨᱥᱚᱱ” ᱛᱮ ᱥᱛᱟᱯᱚᱱ ᱠᱟᱱᱟ, ᱚᱱᱟ “ᱢᱤᱫ ᱱᱤᱨᱫᱷᱟᱨᱤᱛ ᱥᱚᱢᱚᱭ” ᱞᱟᱹᱜᱤᱫ ᱠᱟᱱᱟ; ᱟᱨ ᱚᱱᱟ ᱵᱟᱨ ᱨᱟᱡᱟ, ᱚᱠᱚᱭᱟᱠ’ ᱦᱤᱭᱟᱹ ᱫᱚ ᱠᱩᱫᱤ ᱠᱟᱢ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ ᱟᱨ ᱢᱤᱫ ᱴᱮᱵᱩᱞ ᱨᱮ ᱫᱩᱭ ᱠᱟᱛᱮ “ᱢᱤᱥᱮᱨ ᱠᱚᱛᱷᱟ” ᱠᱟᱛᱟᱭᱟ, ᱚᱱᱟᱠᱚ ᱢᱤᱫ ᱵᱷᱟᱵᱤᱥᱭᱚᱜᱽ ᱪᱤᱱᱦᱟᱹ ᱩᱫᱩᱜᱼᱟ, ᱡᱮᱫ ᱫᱟᱨᱥᱚᱱ “ᱠᱟᱛᱟ” ᱮᱢᱚᱜᱼᱟ ᱥᱮᱫᱟᱭ ᱛᱟᱭᱚᱢ ᱟᱹᱜᱩᱜᱼᱟ। ᱱᱤᱨᱫᱷᱟᱨᱤᱛ ᱥᱚᱢᱚᱭ ᱢᱟᱲᱟᱝ ᱨᱮ ᱵᱟᱨ ᱨᱟᱡᱟ “ᱢᱤᱥᱮᱨ ᱠᱚᱛᱷᱟ” ᱠᱟᱛᱟᱭᱟ, ᱟᱨ ᱡᱚᱠᱟᱜ ᱫᱟᱨᱥᱚᱱ ᱱᱤᱨᱫᱷᱟᱨᱤᱛ ᱥᱚᱢᱚᱭ ᱨᱮ ᱠᱟᱛᱟᱭᱟ, ᱚᱱᱟ ᱢᱤᱥᱮᱨ ᱠᱚᱛᱷᱟ ᱵᱟᱹᱭ ᱠᱟᱛᱟᱭᱟ। ᱚᱱᱟ ᱱᱤᱨᱫᱷᱟᱨᱤᱛ ᱥᱚᱢᱚᱭ ᱫᱚ USA ᱨᱮ ᱥᱟᱱᱰᱮ ᱞᱚ, ᱟᱨ ᱴᱮᱵᱩᱞ ᱨᱮ ᱢᱩᱞᱟᱹᱜ ᱫᱚ ᱢᱤᱫ ᱵᱷᱟᱵᱤᱥᱭᱚᱜᱽ ᱟᱵᱚᱫᱷ ᱠᱟᱞ ᱮᱛᱚᱦᱚᱵ ᱪᱤᱱᱦᱟᱹᱭᱟ। “ᱫᱟᱨᱥᱚᱱ” ᱫᱚ ᱤᱛᱤᱦᱟᱹᱥ ᱨᱮ ᱥᱟᱱᱰᱮ ᱞᱚ ᱨᱮ ᱯᱩᱨᱟᱹᱣᱚᱜᱼᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱥᱟᱱᱰᱮ ᱞᱚ ᱢᱟᱲᱟᱝ ᱨᱮᱜᱮ ᱚᱱᱟ ᱥᱛᱟᱯᱚᱱ ᱟᱠᱟᱱᱟ। ᱱᱚᱣᱟ ᱫᱚ ᱥᱯᱚᱥᱴ ᱠᱟᱱᱟ, ᱪᱮᱫᱟᱠ ᱵᱤᱥᱣᱟᱥᱛ ᱠᱚ ᱫᱚ ᱫᱟᱨᱥᱚᱱ ᱞᱟᱹᱜᱤᱫ ᱛᱟᱹᱝᱜᱤ ᱨᱮᱭᱟᱜ ᱟᱫᱮᱥ ᱮᱢᱟᱠᱟᱱᱟ, ᱟᱨ ᱚᱱᱟᱠᱚ ᱫᱟᱨᱥᱚᱱ ᱯᱟᱵᱞᱤᱥ ᱠᱟᱛᱮ ᱯᱨᱚᱪᱟᱨ ᱞᱟᱹᱜᱤᱫ ᱦᱚᱸ ᱟᱫᱮᱥ ᱮᱢᱟᱠᱟᱱᱟ। ᱫᱟᱨᱥᱚᱱ ᱡᱟᱦᱟᱸ ᱦᱟᱹᱛᱤᱧ ᱯᱩᱨᱟᱹᱣ ᱟᱹᱜᱩ ᱵᱟᱹᱭ ᱛᱟᱦᱮᱱᱠᱷᱟᱱ, ᱚᱱᱟᱠᱚ ᱫᱟᱨᱥᱚᱱ ᱯᱩᱨᱟᱹᱣ ᱥᱮᱫᱟᱭ ᱢᱟᱲᱟᱝ ᱨᱮ ᱯᱟᱵᱞᱤᱥ ᱠᱟᱛᱮ ᱯᱨᱚᱪᱟᱨ ᱵᱟᱹᱭ ᱫᱟᱲᱮᱭᱟ។
Jeremiah represents those who “wait” for the vision:
Yirmeyahu görüm için “bekleyenleri” temsil eder:
O Lord, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:15–21.
Ya Ubangiji, ka sani: ka tuna da ni, ka ziyarce ni, ka ɗauki fansata a kan masu tsananta mini; kada ka ɗauke ni cikin jimrewarka: ka sani, domin kai na sha zargi. An sami maganganunka, sai na ci su; maganarka kuwa ta zama mini farin ciki da murnar zuciyata: gama an kira ni da sunanka, Ya Ubangiji Allah Mai Runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; ni kaɗai na zauna saboda hannunka: gama ka cika ni da fushi. Me ya sa zafina yake dawwamamme, raunina kuwa marar warkewa, wanda ya ƙi samun waraka? Za ka zama mini kamar mai yaudara ne gaba ɗaya, kamar ruwaye masu ƙarewa? Saboda haka ga abin da Ubangiji ya ce, In ka komo, to, zan komo da kai, za ka kuwa tsaya a gabana: in kuma ka fitar da abin daraja daga abin banza, za ka zama kamar bakina: su komo gare ka; amma kai, kada ka koma gare su. Zan mai da kai ga wannan jama’a kamar katangar tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Zan kuwa kuɓutar da kai daga hannun mugaye, in fanshe ka daga hannun masu ban tsoro. Irmiya 15:15–21.
The Sunday law in the USA is where the symbol of “remembering” is marked. It is there that the Sabbath that is always to be remembered becomes the final testing issue. It is there that the whore of Tyre, who has been forgotten is remembered. It is there that God remembers the sins of Babylon and gives her double judgment.
ئەو یاسای یەکشەممە لە ئەمریکای یەکگرتووەکاندا شوێنی ئەوەیە کە نیشانەی «یادکردنەوە» تێدا دەستنیشان دەکرێت. لەوێدا شەممەکەی کە هەمیشە دەبێت بیری لێ بکرێتەوە، دەبێتە بابەتی کۆتاییِ تاقیکردنەوە. لەوێدا فاحیشەی سوور، کە لەبیرکراوە، دیسان یادی دەکرێتەوە. لەوێدا خودا گوناهەکانی بابڵ بەیاد دەهێنێتەوە و حوکمی دوواندەیی پێ دەدات.
The waymark where speaking is located is the Sunday law in the USA, for there the earth beast “speaks” as a dragon. At the same waymark the ass in Balaam’s line of prophecy “speaks.” When John the Baptist is born his father, Zacharias who has been divinely restricted from speaking, “speaks.”
گفتگو کیے جانے کا جو رہنما نشان ہے وہ امریکہ میں اتوار کے قانون کا ہے، کیونکہ وہاں زمینی درندہ اژدہا کی مانند “بولتا” ہے۔ اسی رہنما نشان پر بلعام کی نبوتی سطر میں گدھی “بولتی” ہے۔ جب یوحنا بپتسمہ دینے والا پیدا ہوتا ہے تو اُس کا باپ، زکریاہ، جسے الٰہی طور پر بولنے سے روکا گیا تھا، “بولتا” ہے۔
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ka aruaka uyšgänin, waxtay čaġın anï soŋdurmaq üčün keldi; hem uni atasiniŋ ismi bilen Zekeriya dep atimaqči boldi. Biraq anisi jawap berip dedi: Yoq, undaq emes; belki uniŋ ismi Yuhanna bolidu. Ular unga dedi: Seniŋ tuğqanliriŋ arisida bu isim bilen atalġan hichkim yoq eken. Andin ular atisigha işarät qilip, balini qandaq atimaqçi ikänligini soridi. U bir yazma taxtisini sorap, mundaq dep yazdi: Uniŋ ismi Yuhannadur. Hemmisi heyran qaldi. Şundaqla uniŋ aghzi dähral échildi, tili yešildi; u sözläp, Xudagha medhiyä oqudi. Luqa 1:59–64.
At the Sunday law in the USA the deadly wound of the papacy is healed, and she becomes the eighth kingdom that is of the seven, when the USA, whose president Donald Trump is the eighth president that is of the seven. At the same point in time the one hundred and forty-four thousand are lifted up as an ensign. The one hundred and forty-four thousand are the eighth church that is of the seven. At the Sunday law the number eight is marked, and it was on the eighth day that John was circumcised and Zacharias spoke. Zacharias means God has “remembered.” The Sunday law is the counterfeit of the true Sabbath that was to be “remembered.” At the Sunday law the whore of Tyre is “remembered.” It is at the Sunday law that God “remembers” the sins of Babylon and doubles her judgment.
Ríkjánynak Ándásinín Yunaytiḍ Stéyts-pi papasíya-p nupá haráska tȟáŋka él oyútaŋhaŋ, na hé ektá okíčhize itȟáŋčhaŋka šakówiŋyaŋka kiŋ héyapiyapi él okíčhize šaglóka aŋpétu tȟáŋka kiŋ hé ektá, héná Yunaytiḍ Stéyts, hečíta Donald Trump, itȟáŋčhaŋka šaglóka kiŋ hé šakówiŋyaŋka kiŋ etáŋhaŋ. Hé él waŋžíyaŋ él, akhé waŋží waŋží akhé tópa kiŋ tȟokáta él waŋbláke kiŋ héčha iyéčhapi šni, čhaŋtéwašteya waŋbláke čha él wóuŋspeya kiŋ héčha iyéčhapi. Akhé waŋží waŋží akhé tópa kiŋ tȟokáta él waŋbláke kiŋ, tókheya ayútaŋhaŋ šakówiŋyaŋka kiŋ etáŋhaŋ, hé okíčhize tókhela kiŋ héčha. Ándásinín ló kiŋ él, šaglóka owás’iŋ tȟaŋka kiŋ iyúha waŋžíyaŋ él iwáštegla, na hé aŋpétu tókheya kiŋ él John owíčhakičhize, na Zacharias eyá. Zacharias hé oyás’iŋ “íŋyaŋkapi” kiŋ wačhíŋyankapi hečhíyapi. Ándásinín ló kiŋ hé Tȟašúŋke Wówašte kiŋ tókhel iyéčheča, kiŋ hé “remembered” ečhíyapi. Ándásinín ló kiŋ él Tyre tawíčhaša winúȟča kiŋ “remembered” ečhíyapi. Ándásinín ló kiŋ él Wakȟáŋ Tȟáŋka Babylon tawówašte šni kiŋ “remembers,” na owóhanke wóglake kiŋ núŋpa iyéčheča.
Jeremiah represents those who suffered the first disappointment and who wait for the vision which tarries. He represents the faithful who become God’s mouth at the appointed time when the vision speaks and does not lie. The vision which speaks at the time appointed is preceded by two kings telling lies to each other at one table. That event precedes the Sunday law and therefore occurs in the history of Panium as set forth in verses thirteen to fifteen, which is the same period when the “robbers of the people” establish the “vision.”
יְרֶמְיָהוּ מְיַצֵּג אֶת אֵלֶּה שֶׁסָּבְלוּ אֶת הָאַכְזָבָה הָרִאשׁוֹנָה וּמְחַכִּים לַחָזוֹן הַמִּתְמַהְמֵהַּ. הוּא מְיַצֵּג אֶת הַנֶּאֱמָנִים הַנַּעֲשִׂים לְפִי־אֵל בְּמוֹעֵד הַקָּבוּעַ, כְּשֶׁהַחָזוֹן מְדַבֵּר וְאֵינֶנּוּ מְכַזֵּב. הַחָזוֹן הַמְדַבֵּר בַּמּוֹעֵד הַקָּבוּעַ מוּקְדָּם בִּשְׁנֵי מְלָכִים הַמְדַבְּרִים כָּזָב זֶה אֶל זֶה עַל שֻׁלְחָן אֶחָד. מְאֹרָע זֶה קוֹדֵם לְחֹק הָרִאשׁוֹן לְיוֹם רִאשׁוֹן, וְלָכֵן הוּא מִתְרַחֵשׁ בְּתוֹלְדוֹת פָּנְיוּם כְּפִי שֶׁהוּא מוּצָג בַּפְּסוּקִים שְׁלוֹשׁ־עֶשְׂרֵה עַד חֲמִשָּׁה־עָשָׂר, וְזֶהוּ אוֹתוֹ זְמַן שֶׁבּוֹ “פָּרִיצֵי הָעָם” מְכוֹנְנִים אֶת הַ“חָזוֹן”.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Uka gihe bine benshi bazahagurukira umwami w’ikusi: kandi n’abajura bo mu bantu bawe bazishyira hejuru kugira ngo bashyireho iyerekwa; ariko bazagwa. Daniyeli 11:14.
The “robbers” are Rome, and Rome in the last days is Catholicism. The pope establishes the vision, and he does so in the period just before the Sunday law. He does so by interceding in the battle of Panium where Trump prevails over Putin. The battle took place in 200 BC, the same year pagan Rome entered prophetic history. Pompey the Great conquered Jerusalem in 63 BC. This event occurred during his campaign in the East, when he intervened in a civil war between the Hasmonean brothers Hyrcanus II and Aristobulus II. Pompey sided with Hyrcanus II, besieged Jerusalem, and eventually took the city after a three-month siege. This marked the end of Judean independence and the beginning of Roman control over the region, which would later become a province under Roman rule.
«Գողերը» Հռոմն է, և վերջին օրերին Հռոմը կաթոլիկությունն է։ Պապը հաստատում է տեսիլքը, և նա դա անում է հենց Կիրակնօրյա օրենքից անմիջապես առաջ ընկած ժամանակաշրջանում։ Նա դա անում է՝ միջնորդելով Պանիումի ճակատամարտում, որտեղ Թրամփը հաղթում է Պուտինին։ Ճակատամարտը տեղի ունեցավ մ.թ.ա. 200 թվականին, նույն տարում, երբ հեթանոսական Հռոմը մտավ մարգարեական պատմության մեջ։ Պոմպեոս Մեծը նվաճեց Երուսաղեմը մ.թ.ա. 63 թվականին։ Այս իրադարձությունը տեղի ունեցավ նրա արևելյան արշավանքի ընթացքում, երբ նա միջամտեց Հասմոնյան եղբայրներ Հիրկանոս Բ-ի և Արիստոբուլոս Բ-ի միջև ընթացող քաղաքացիական պատերազմին։ Պոմպեոսը կանգնեց Հիրկանոս Բ-ի կողմը, պաշարեց Երուսաղեմը և, ի վերջո, երեքամսյա պաշարումից հետո գրավեց քաղաքը։ Սա նշանավորեց Հուդայի անկախության վախճանը և տարածաշրջանի նկատմամբ հռոմեական վերահսկողության սկիզբը, որը հետագայում պետք է դառնար հռոմեական իշխանության ներքո գտնվող նահանգ։
Before the Sunday law the pope intercedes into the history associated with the battle of Panium. When he enters prophetic history, his appearance establishes the vision; the vision that will yet “speak” at the “appointed time” of the Sunday law in the USA. The “vision” that tarried is the failed prediction which marked the beginning of the tarrying time in the parable of the ten virgins. It also marked the arrival of the second angel of the three angels of Revelation fourteen. A failed prediction that ushered in a period of waiting, and an encouragement to “wait” for its fulfillment, even though it tarried.
그 일요일 법령 이전에 교황은 파니움 전투와 연관된 역사 속에 개입한다. 그가 예언적 역사 속으로 들어올 때, 그의 출현은 그 환상을 확립한다. 곧 미국에서의 일요일 법령이라는 “정한 때”에 아직도 “말하게” 될 그 환상이다. 더디었던 그 “환상”은 열 처녀의 비유에서 더딤의 때의 시작을 표지한 실패한 예언이다. 그것은 또한 요한계시록 14장의 세 천사의 기별 가운데 둘째 천사의 도래를 표지하였다. 곧 기다림의 기간을 불러들였으며, 비록 더딜지라도 그 성취를 “기다리라”는 권면을 수반한 실패한 예언이다.
In Millerite history the tarrying time ended at the Exeter camp meeting from August 12th unto the 17th, 1844. A disappointment brought about by a failed prediction, ushering in a period of waiting designed to finalize character in two classes of virgins, followed by the explanation of the previously failed prediction. The explanation at Exeter identifies the details associated with the vision when it is fulfilled. The same characteristics can be noted in Matthew chapter sixteen, when Christ took His disciples to Caesarea Philippi. From that point onward Christ directly taught the disciples what was going to happen at the cross.
Milleray iqanayallañe, taripäwi pachax tukusïnwa Exeter camp meeting ukanjja, agosto phaxsit 12 urut 17 urukamawa, 1844 marana. Mä aynacht’äwiw pantjat yatiyäwirjam utjawayäna, ukaw mantañapatak irpäna suyt’äwi pacharojja, pä kasta vírgenes ukanakan carácterap qhipa tukuyñataki wakichata; ukat qhepatsti nayraqat pantjat yatiyäwix qhanañchatawa. Exeter ukan qhanañchäwipax uñacht’ayiwa kunayman detalles ukanakxa, kunapachatï visión phuqhasxi ukhajja. Uka pachpa uñnaqatanakax Mateo capítulo dieciséis ukanx uñjasispakiwa, kunapachatï Cristox discipulonakaparu Caesarea Philippi ukar irpäna ukhajja. Uka chiqhat uksarusti Cristox cheqpachapuniw discipulonakar yatichäna kunatï cruzan pasañapäkäna ukxa.
From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:21.
Уақыт сол сәттен бастап Иса Өзінің шәкірттеріне Иерусалимге баруы, ақсақалдардан, бас діни қызметкерлерден және дін мұғалімдерінен көп азап шегуі, өлтірілуі және үшінші күні қайта тірілуі керектігін көрсете бастады. Матай 16:21.
It should be noted that the verse just cited comes between Jesus identifying that Peter had been directed by the Holy Spirit in his identification of Jesus as the Christ, the son of the living God. Then when Christ began to teach them of the coming cross Peter opposed the message and Christ called Peter Satan. The message that is unsealed when the vision is established produces two classes of worshippers, both represented by Peter.
A ghutam aka xoi thatung hta, shaga da ai hku, Yesu gaw Petru hte Yesu gaw Hkristu, asak nga ai Karai Kasang a Kasha re ngu ai a lam sharin shaga ai hta, Petru gaw Chyoi Pra ai Wenyi e lam madun hkrum ai re ngu ai hpe Yesu sharin dan ai hpang, Hkristu gaw du ra ai wudang a lam sharin hpang she, Petru gaw dai ga hpe ndang hkum ai majaw, Hkristu gaw Petru hpe Seitan ngu shaga wu ai re. Hmu hkrum ai lam madun ai hpang myit hkrum hkrang ai ga gaw, Petru e dang da ai hku hte marai sumla ni lahkawng hpe sha shapraw ya ai re.
Caesarea Philippi is Panium, and they both lead to the appointed time of the cross in the line of Christ, October 22, 1844 in the Millerite history and the Sunday law today. Panium, Caesarea Philippi and Exeter camp meeting are the same prophetic waymark. It is at this waymark that the vision is established with the introduction of the pope into the narrative. The establishment of the vision precedes the appointed time, for Caesarea Philippi preceded the cross, Exeter camp meeting preceded October 22, 1844, and Panium in 200 BC preceded Pompey conquering Jerusalem in 63 BC. Sometime before the Sunday law in the USA the pope, who is the whore of Tyre will enter openly into prophetic history. When he does the vision is established.
قیصریہ فلپی پینیئم ہے، اور یہ دونوں مسیح کی خط میں صلیب کے مقررہ وقت، ملیری تاریخ میں 22 اکتوبر 1844، اور آج کے اتوار کے قانون تک لے جاتے ہیں۔ پینیئم، قیصریہ فلپی، اور ایکسیٹر کیمپ میٹنگ ایک ہی نبوتی سنگِ میل ہیں۔ اسی سنگِ میل پر بیانیے میں پوپ کے داخل کیے جانے کے ساتھ رویا قائم کی جاتی ہے۔ رویا کا قائم کیا جانا مقررہ وقت سے پہلے ہوتا ہے، کیونکہ قیصریہ فلپی صلیب سے پہلے تھا، ایکسیٹر کیمپ میٹنگ 22 اکتوبر 1844 سے پہلے تھی، اور 200 قبل مسیح میں پینیئم، 63 قبل مسیح میں پومپی کے یروشلم کو فتح کرنے سے پہلے تھا۔ ریاستہائے متحدہ میں اتوار کے قانون سے کچھ پہلے، پوپ، جو صور کی فاحشہ ہے، کھلے طور پر نبوتی تاریخ میں داخل ہوگا۔ جب وہ ایسا کرے گا تو رویا قائم کی جائے گی۔
The vision is established in the third proxy war of chapter eleven. The first proxy war illustrates the last proxy war, so the last proxy war will possess the same prophetic characteristics as the first. The king of the south, represented in the name Vladimir, meaning ruler of the community is swept away through an alliance between the pope and the president of the USA. The final pope will be the eighth that is of the seven in fulfillment of Revelation seventeen, and the last president will be the eighth that is of the seven, as will the ensign of the one hundred and forty-four thousand.
A visión establécese na terceira guerra por delegación do capítulo once. A primeira guerra por delegación ilustra a derradeira guerra por delegación, polo que a derradeira guerra por delegación posuirá as mesmas características proféticas ca a primeira. O rei do sur, representado no nome Vladimir, que significa gobernante da comunidade, é arrebatado mediante unha alianza entre o papa e o presidente dos USA. O papa final será o oitavo que é dos sete, en cumprimento de Apocalipse dezasete, e o derradeiro presidente será o oitavo que é dos sete, como tamén o será o estandarte dos cento corenta e catro mil.
The relationship between the pope and the president in the beginning was a “secret alliance,” and the alliance of the eighth and final president with the pope will also be “secret,” for in this period the whore of Tyre is prophetically “forgotten.” The alliance between Reagan and Pope John Paul II was secret, but at the same time the pope became the most recognizable face on earth. What is “forgotten” concerning the whore of Tyre who commits fornication with all the kings of the earth is a specific characteristic of the papacy, that incorporates all of her sins into one category of rebellion. That characteristic is the Catholic churches claim to “infallibility.” This fact is so important to see that I will now close this article with a chapter from Sister White. We will continue these lines in the next article, but as you read the following chapter from The Great Controversy, remember that almost every one of Trump’s cabinet members are Roman Catholic, with a mix of Pentecostalism and an ever-present influence from Franklin Graham who recently called for public prayers for the antichrist of Bible prophecy.
ᎤᎵᏍᏕᎸᎯ ᏉᏉ ᎠᎴ ᎠᏍᎦᏯ ᎠᏂᎦᏔᎲᎢ ᎤᏜᏅᏛ ᎨᏒ “ᎤᏕᎵᏛ ᎠᏓᏢᏙᎯᏍᏗ,” ᎠᎴ ᎦᎬᏩᎵ ᎤᎵᏍᏔᏅᏗ ᎤᏓᏢᏙᎯᏍᏗ ᎦᎢᏳ ᎤᏁᎬ ᎠᏍᎦᏯ ᎠᎴ ᏉᏉ ᎤᏠᏱ ᎤᏍᏗᎩ ᎾᏍᏉ “ᎤᏕᎵᏛ” ᎨᏎᏍᏗ, ᎾᎯᏳᏰᏃ ᎯᎠ ᎤᏕᏒᎢ ᏓᏯ ᎤᏪᏥ ᏧᏁᏙᎢ ᎠᏙᎴᎰᎯᏍᏗ ᎨᏒ “ᎡᏣᏘᏨᎯ.” ᎵᎦᏂ ᎠᎴ ᏉᏉ ᏣᏂ ᏉᎳ ᎡᎳᏗ ᎤᎾᏓᏢᏙᎯᏍᏗ ᎤᏕᎵᏛ ᎨᏎ, ᎠᏎᏃ ᎾᏍᎩ ᎢᎦ ᏉᏉ ᎡᎶᎯ ᎠᏂᏂᎬᎾ ᎤᏂᎪᎲᎯ ᎤᏠᏱ ᎠᎦᏔᎲᎢ ᎤᎵᏍᏔᏅ ᎨᏎ. ᎾᏍᎩ ᎠᏙᎴᎰᎯᏍᏗ “ᎡᏣᏘᏨᎯ” ᎤᏁᏙᎢ ᏓᏯ ᎤᏪᏥ ᎤᏓᏲᎯᎯᏍᏗ ᎤᏛᏁᎯ ᎠᏂᎬᏫᏳᎯ ᎡᎶᎯ ᎤᎾᏤᎵᎬᎢ ᏂᎦᏛ, ᎾᏍᎩ ᏉᏉ ᎤᎾᏤᎵᎦ ᏑᏓᎴ ᎤᏍᏗᏓᏍᏗ ᎢᏳᏍᏗ, ᎾᏍᎩ ᏂᎦᏛ ᎠᏍᎦᏅᏨᎢ ᏌᏉ ᎤᏓᏤᎵᎪᎯ ᎠᏡᎬ ᎬᏗ ᎤᏂᎳᏫᏦᎢ ᎤᏃᎮᏍᏗ ᏕᎦᎸᏉᏗᏍᎩ ᎡᎯ. ᎾᏍᎩ ᎤᏍᏗᏓᏍᏗ ᎯᎠ ᎨᏒ ᎦᏓᏚᎲᎢ ᏧᎾᏤᎵᎦ ᎠᏂᎪᏢᏔᏅᎯ ᎠᏂᎪᎯᏳᎲᏍᎩ ᎬᏗ “ᎤᏓᎵᏓᏍᏗᎾᎢ” ᎤᏂᏪᏍᎬᎢ. ᎯᎠ ᎤᏓᏠᏱ ᎤᏍᏗ ᎠᎦᏙᎥᏍᏗ ᎤᏣᏘ ᎠᎵᏍᏗ ᎨᏒ, ᎾᏍᎩ ᎿᎭᏉ ᎯᎠ ᎠᏆᏓᏍᏆᏂᎪᏔᏅᏗ ᎠᏆᏓᏃᎮᎵᏍᎬᎢ ᏌᏉ ᎠᏓᏕᎶᏆᏍᎩ ᎤᏪᏥ ᎤᏬᏪᎳᏅᎯ ᎬᏗ. ᎢᏤᏗᏢ ᎠᏆᏓᏃᎮᎵᏍᎬᎢ ᎯᎠ ᎾᏍᎩ ᎠᏓᏅᏙ ᎢᏕᏣᏓᏂᎸᏨᎭ, ᎠᏎᏃ ᎢᏥᎪᎵᏰᏗ ᎯᎠ ᎤᏴᏛ ᎡᎵᏍᏗ ᎤᏭᎵᏃᎮᏛ ᎤᎵᏍᏆᎸᏗ ᎾᏍᎩ The Great Controversy ᎾᏍᎩ, ᎢᏣᏅᏓᏕᏍᏗ ᎯᎠ ᎤᏬᎯᏳᎯ ᏗᏓᏂᎳᏫᏎᎯ ᏗᎧᏃᎮᏗᎢ, ᏔᎵᏉ ᏂᎦᏛ ᏂᎬᏩᎾᏓᏡᎬ ᏟᏗᎤᏤᎵᎦ ᏗᎦᏅᏅ ᏗᏂᏍᏕᎸᎩ ᎶᎻ ᎤᎾᏤᎵᎦ ᎠᏃᎯᏳᎲᏍᎩ ᎾᏍᎩ, ᎠᏑᏰᏃ ᏙᎦᏛ ᏉᏂᎪᏍᏛ ᎠᏂᎪᎯᏳᎲᏍᎩ ᎠᎴ ᏂᎪᎯᏳᎲᏍᎬ ᏂᏚᎵᏍᏛᎾ ᎤᎵᏂᎩᏛ ᎦᎬᏩᎵ ᏤᏂ ᎦᎻ, ᎾᏍᎩ ᎤᏍᏆᎸᎲᎯ ᏴᏫ ᎤᎾᏓᏙᎵᏍᏗᏱ ᎠᏁᏨ ᎤᏁᎳᏅᎯ ᏧᏩᏁᏟᏴᏛ ᎠᏡᏗ ᎠᏥᎾᏫᛎᎯ ᏧᏙᎢᏛ ᎡᏥᏃᎮᏍᎬ ᎤᏡᏗᏍᏗ ᎠᏍᎦᏯ ᎤᏩᏟᎶᏍᏔᏅᎯ ᎤᏍᏆᏂᎪᏔᏅᎯ ᎢᏳᏩᏂᎸᏍᎩ.
“Liberty of Conscience Threatened
«የሕሊና ነፃነት ተጠርጣሪ ሆኗል»
“Romanism is now regarded by Protestants with far greater favor than in former years. In those countries where Catholicism is not in the ascendancy, and the papists are taking a conciliatory course in order to gain influence, there is an increasing indifference concerning the doctrines that separate the reformed churches from the papal hierarchy; the opinion is gaining ground that, after all, we do not differ so widely upon vital points as has been supposed, and that a little concession on our part will bring us into a better understanding with Rome. The time was when Protestants placed a high value upon the liberty of conscience which had been so dearly purchased. They taught their children to abhor popery and held that to seek harmony with Rome would be disloyalty to God. But how widely different are the sentiments now expressed!
«Romanism yeprotestenti ngoku bayijonga ngenceba enkulu ngakumbi kunaseminyakeni yangaphambili. Kula mazwe apho ubuKatolika bungengabo obuphezulu, nalapho amaPapist ethabatha ikhondo lokuxolelanisa ukuze afumane impembelelo, kukho ukwanda kokungakhathali ngokuphathelele iimfundiso ezahlula iicawa ezihlaziyiweyo kulawulo lobupopu; uluvo luya lusiba namandla lokuba, enyanisweni, asahlukani kangako kwizinto ezibalulekileyo njengoko bekucingwa, nokuba ukuvumelana okuncinane kwicala lethu kuya kusizisa ekuqondaneni ngcono neRoma. Kwakukho ixesha apho amaProtestanti ayelibeka phezulu inkululeko yesazela eyayithengwe ngexabiso elikhulu kangako. Babefundisa abantwana babo ukuba bayicekise iPopery, baze bagcine ukuba ukufuna ukuvumelana neRoma kuya kuba kukungathembeki kuThixo. Kodwa ke indlela ezahluke ngayo ngoku iimvakalelo ezivakaliswayo!»
“The defenders of the papacy declare that the church has been maligned, and the Protestant world are inclined to accept the statement. Many urge that it is unjust to judge the church of today by the abominations and absurdities that marked her reign during the centuries of ignorance and darkness. They excuse her horrible cruelty as the result of the barbarism of the times and plead that the influence of modern civilization has changed her sentiments.
«Папажылыктын коргоочулары чиркөө караланып келди деп жарыялашат, жана протестанттык дүйнө бул билдирүүнү кабыл алууга ык коюп турат. Көптөр бүгүнкү чиркөөнү караңгылык менен наадандыктын кылымдарында анын өкүм сүрүүсүн мүнөздөгөн жийиркеничтүү ыпыластыктар жана акылга сыйбас көрүнүштөр боюнча соттоо адилетсиз деп ырасташат. Алар анын коркунучтуу ырайымсыздыгын ошол доорлордун жапайычылыгынын натыйжасы деп актанып, азыркы цивилизациянын таасири анын маанайын өзгөрттү деп жүйө келтиришет.»
“Have these persons forgotten the claim of infallibility put forth for eight hundred years by this haughty power? So far from being relinquished, this claim was affirmed in the nineteenth century with greater positiveness than ever before. As Rome asserts that the ‘church never erred; nor will it, according to the Scriptures, ever err’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), how can she renounce the principles which governed her course in past ages?
«آیا این اشخاص دعوی عصمتناپذیری را که این قدرت متکبر به مدت هشتصد سال مطرح ساخته بود، از یاد بردهاند؟ این ادعا نهتنها ترک نشد، بلکه در قرن نوزدهم با قطعیتی بیش از هر زمان پیش از آن مورد تأیید قرار گرفت. چون روم اظهار میدارد که “کلیسا هرگز خطا نکرده است؛ و بنا بر کتب مقدس، هرگز نیز خطا نخواهد کرد” (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17)، پس چگونه میتواند از اصولی که در اعصار گذشته مسیر عمل او را هدایت میکرد، دست بردارد؟»
“The papal church will never relinquish her claim to infallibility. All that she has done in her persecution of those who reject her dogmas she holds to be right; and would she not repeat the same acts, should the opportunity be presented? Let the restraints now imposed by secular governments be removed and Rome be reinstated in her former power, and there would speedily be a revival of her tyranny and persecution.
“Papali kilisaxa irqi-εňälliγiin neriin náyraglaas hezee ch tatgalzahgüi. Teriin dogmaguudiig ügüisgedegchdiig habchlagan mördösön büriig töröösün zöv gej üzdäg; bolomj olgovol ter adil üildlüüdiig dahin davtahgüi gej üü? Odoogiin ergiin zasgiin gazruudaas tavij bui hyazgaarlaltuudiig arilgaj, Romiig ömnöh huch chadalд ni dahin togtoovol, tüünii daranguilal, mördöl havchlaga tun darui serslen dahin garah bolno.
“A well-known writer speaks thus of the attitude of the papal hierarchy as regards freedom of conscience, and of the perils which especially threaten the United States from the success of her policy: ‘There are many who are disposed to attribute any fear of Roman Catholicism in the United States to bigotry or childishness. Such see nothing in the character and attitude of Romanism that is hostile to our free institutions, or find nothing portentous in its growth. Let us, then, first compare some of the fundamental principles of our government with those of the Catholic Church.’
«تۆمارنوسێکی ناسراو ئەم جۆرە دەربارەی هەڵوێستی هیرارشیای پاپایی لەبەرامبەر ئازادیی ویژدان، و ئەو مەترسیانەی کە بە تایبەتی لە سەرکەوتنی سیاسەتی ئەوەوە ویلایەتە یەکگرتووەکان دەهەڕەشێنن، دەڵێت: “زۆرن ئەوانەی ئاراستەیان وایە کە هەر ترسێک لە کاتۆلیکییەتی ڕۆمی لە ویلایەتە یەکگرتووەکاندا بە تنگنەظەری یان منداڵانەیی دەگەڕێتەوە. ئەوانە لە خەسڵەت و هەڵوێستی ڕۆمانیزمدا هیچ شتێک نابینن کە دژ بە دامەزراوە ئازادەکانی ئێمە بێت، یان لە گەشەکردنی ئەوەدا هیچ شتێکی نیشانەدار نابینن. با، ئەوا، یەکەمجار هەندێک لە بنەما بنەڕەتییەکانی حکومەتی خۆمان لەگەڵ هی کلیسای کاتۆلیک بەراورد بکەین.”»
“The Constitution of the United States guarantees liberty of conscience. Nothing is dearer or more fundamental. Pope Pius IX, in his Encyclical Letter of August 15, 1854, said: ‘The absurd and erroneous doctrines or ravings in defense of liberty of conscience are a most pestilential error—a pest, of all others, most to be dreaded in a state.’ The same pope, in his Encyclical Letter of December 8, 1864, anathematized ‘those who assert the liberty of conscience and of religious worship,’ also ‘all such as maintain that the church may not employ force.’
“Мерикаништван Конституци цу эркинний угьде айи. Цунах хьайна дуьйцуш я хьуна хьайна, я тӀехьамнахь ду. Папа Пий IX, шен Энцикликан кехатехь 1854 шеран августин 15-чу дийнахь, аьлла: ‘Эркинний угьде а, динан ибадатерран эркинни а гӀоьнна кхолларан абсурдан а нийсаяцаран а догмалар, я гӀеьннаш, — хӀора паччахьаьллин чохь эгӀазло йийзина, цуьнан массо а дуьхьал лахара тӀе доьзна кхерам болуш, йоьхьуш мотт йу — вабаккха а, массане кхерам болуш цхьа вабаккха.’ Цуьнан юкъаралла папа, шен Энцикликан кехатехь 1864 шеран декабрин 8-чу дийнахь, анафема дина ‘эркинний угьде а динан ибадатерран эркинни а тӀехь аьтту дерш болчу’ нахна, мичахьа а ‘экклесиастик церкво шайн зорам пайда эцан йиш яц’ боху массо а нахна.”
“‘The specific tone of Rome in the United States does not imply a change of heart. She is tolerant where she is helpless. Says Bishop O’Connor: ‘Religious liberty is merely endured until the opposite can be carried into effect without peril to the Catholic world.’… The archbishop of St. Louis once said: ‘Heresy and unbelief are crimes; and in Christian countries, as in Italy and Spain, for instance, where all the people are Catholics, and where the Catholic religion is an essential part of the law of the land, they are punished as other crimes.’…
«“Ойрот Улас дотор Римин тусхай абяа өөрчлөhэн сэдьхэл заана гэжэ бэшэ. Тэрэ болбол хүсэгүй үедөө тэсэбэритэй байдаг. Епископ О’Коннор иигэжэ хэлэнэ: ‘Шажанай эрхэ сүлөө болбол католик дэлхэйдэ аюулгүйгөөр эсэргүү юумэ бэелүүлжэ болохо болотор зүгөөр лэ тэсэгдэдэг.’ … Сент-Луисай архиепископ нэгэтэ иигэжэ хэлэһэн юм: ‘Ересь ба этигэлгүй ябадал бол гэмтэ хэрэгүүд; христосой оронуудта, жэшээлбэл, Итали ба Испанида, бүхы арад зоной католигууд байдаг, католик шажан ороной хуулиин заатагүй хубинь байдаг газарта, тэдэ бусад гэмтэ хэрэгүүд мэтээр хэһээлтэдэ хүртэдэг.’ …»
“‘Every cardinal, archbishop, and bishop in the Catholic Church takes an oath of allegiance to the pope, in which occur the following words: ‘Heretics, schismatics, and rebels to our said lord (the pope), or his aforesaid successors, I will to my utmost persecute and oppose.’—Josiah Strong, Our Country, ch. 5, pars. 2–4.
«’Әрбір кардинал, архиепископ және католик шіркеуіндегі епископ папаға адалдық антын береді; онда мынадай сөздер бар: “Бидғатшыларды, жікшілдерді және біздің аталған иемізге (папаға) немесе оның жоғарыда аталған мұрагерлеріне қарсы шыққан бүлікшілерді мен бар күшіммен қудалап, қарсы тұратын боламын.” —Josiah Strong, Our Country, 5-тарау, 2–4-абзацтар.»
“It is true that there are real Christians in the Roman Catholic communion. Thousands in that church are serving God according to the best light they have. They are not allowed access to His word, and therefore they do not discern the truth. They have never seen the contrast between a living heart service and a round of mere forms and ceremonies. God looks with pitying tenderness upon these souls, educated as they are in a faith that is delusive and unsatisfying. He will cause rays of light to penetrate the dense darkness that surrounds them. He will reveal to them the truth as it is in Jesus, and many will yet take their position with His people.
«Ай рымкәым иашъуп, Рим-католик жъамаъатым ибжьыбжьхэм христианэхэр зэхэгъэкӀыу щыӀэх. Мы чыркаум илыбжь къэрал пшъашъэхэмрэ, ахэр зэрызэхашъэрэм ифэдэ лъагъуныгъэмкӀэ, Тхьэм ислужит. Ахэм Ар и Псалъэм къыдэкӀуэн зыхэмытхэмкӀэ, шъыпкъэр агурыӀомкӀэ къыщагъэсэпым. Ахэм зэманымкӀэ щымыӀэм, псэр щыӀэу зыхуэщӀэ шъхьэусыгъу зэхэт службэмрэ, фэдэ къебгъэпсэужьырэ, йыжьыбжь формэхэмрэ, церемониехэмрэ зэхэлъ къыщызэфагъэмрэ. Тхьэм мы псэхэм фӀыгъуэ зэхъуитыныгъэу, гущыӀэ лъапӀэу ахэр къызэплъыт, ахэр зэрыгъэсэбжьахэм ифэдэ щапхъэу къызэщыӀар хьэлэлыгъэмрэ, псэм хуэмышӀэныр зыхьэтымрэ. Ар ахэм къыщигъэлъэкӀуэн, ахэр къызэхэгъэпсэу щыӀэ мыгъуэ къэбжьанэм ибжькӀэ нурым ибжьэхэр къащыпхуащ. Ар ахэм къаригъэлъэгъуэн шъыпкъэр, Иисусым иӀэныгъэм ифэдэу, ащыщ икуэдхэр ыжьыкӀэ Ар и лъэпкъым щызэфӀагъэкӀуэн.»
“But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground upon every side. See the increasing number of her churches and chapels in Protestant countries. Look at the popularity of her colleges and seminaries in America, so widely patronized by Protestants. Look at the growth of ritualism in England and the frequent defections to the ranks of the Catholics. These things should awaken the anxiety of all who prize the pure principles of the gospel.
“Na Romanismo bilang isang sistema ay wala nang higit na pagkakatugma sa ebanghelyo ni Cristo ngayon kaysa sa alinmang naunang panahon sa kaniyang kasaysayan. Ang mga iglesiang Protestante ay nasa matinding kadiliman, sapagkat kung hindi gayon ay makikilala nila ang mga tanda ng mga panahon. Ang Iglesiang Romano ay malawak ang naaabot sa kaniyang mga balak at mga paraan ng pagkilos. Ginagamit niya ang bawat paraan upang palawakin ang kaniyang impluwensiya at dagdagan ang kaniyang kapangyarihan bilang paghahanda sa isang mabagsik at matatag na tunggalian upang muling mabawi ang pamamahala sa sanlibutan, upang muling itatag ang pag-uusig, at upang pawalang-bisa ang lahat ng nagawa ng Protestantismo. Ang Katolisismo ay lumalawak sa bawat panig. Tingnan ang dumaraming bilang ng kaniyang mga simbahan at mga kapilya sa mga bansang Protestante. Tingnan ang kasikatan ng kaniyang mga kolehiyo at mga seminaryo sa Amerika, na lubhang tinatangkilik ng mga Protestante. Tingnan ang paglago ng ritualismo sa Inglatera at ang madalas na pagpanig sa hanay ng mga Katoliko. Ang mga bagay na ito ay dapat gumising sa pagkabahala ng lahat ng nagpapahalaga sa dalisay na mga simulain ng ebanghelyo.”
“Protestants have tampered with and patronized popery; they have made compromises and concessions which papists themselves are surprised to see and fail to understand. Men are closing their eyes to the real character of Romanism and the dangers to be apprehended from her supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty.
“Протестантцәа папализм ахаҭарнакрагьы, адгыларагьы азыҟарҵеит; урҭ аилеигарақәеи аҭамзаарақәеи ҟарҵеит, урҭ рымцахәқәа рхала папистцәагьы иаџьшьаны ирбо, еилыркаарагьы рылымшо. Ауаа рымчқәа адыркит Римтәи акатолицизм ианыԥшуа иашьаҵәҟьоу хаҭаси, уи ахатә мчра аҟынтә аҵааҟәара зқәу ашәарҭарақәагьы рганахьала. Ауаажәлар рыгәшәаҵатәуп, аазыгәаҳҭуа ари зегь реиҳа иашәарҭоу аӷа—аҭынчратәи адинтәи ахақәиҭра—иаԥырхагахарц азы.”
“Many Protestants suppose that the Catholic religion is unattractive and that its worship is a dull, meaningless round of ceremony. Here they mistake. While Romanism is based upon deception, it is not a coarse and clumsy imposture. The religious service of the Roman Church is a most impressive ceremonial. Its gorgeous display and solemn rites fascinate the senses of the people and silence the voice of reason and of conscience. The eye is charmed. Magnificent churches, imposing processions, golden altars, jeweled shrines, choice paintings, and exquisite sculpture appeal to the love of beauty. The ear also is captivated. The music is unsurpassed. The rich notes of the deep-toned organ, blending with the melody of many voices as it swells through the lofty domes and pillared aisles of her grand cathedrals, cannot fail to impress the mind with awe and reverence.
“Бисмиля рюгьчют ки, Католик дини гөзял дейил вя онун ибадяти мәнасız, сыхыжы бир мəрасим тəкрарыдыр. Бурада олар сəhv едирляр. Ромачылыг алданыша асасланса да, о, кобуд вя сяриштясиз бир saxtakarlıq дейил. Рома Килсясинин диний хизмяти сон дяряжя тясирли бир мəрасимдир. Онун тяшямлı нümayişи вя мətin ayinləri xalqın hissлярини valeh edir, ağılın və vicdanın səsini susdurur. Göz heyran qalır. Möhtəşəm kilsələr, əzəmətli yürüşlər, qızıl qurbangahlar, cəvahiratla bəzədilmiş ziyarətgahlar, seçmə rəsmlər və nəfis heykəltəraşlıq gözəllik sevgisinə xitab edir. Qulaq da əsir alınır. Musiqi misilsizdir. Uca günbəzlər və sütunlu keçidlər boyunca onun möhtəşəm kafedrallarında yüksələrək əks-səda verən, çoxlu səslərin ahəngi ilə qovuşan dərin səslı orqanın zəngin nəğmələri zehində heyrət və ehtiram oyatmamaq mümkün deyildir.”
“This outward splendor, pomp, and ceremony, that only mocks the longings of the sin-sick soul, is an evidence of inward corruption. The religion of Christ needs not such attractions to recommend it. In the light shining from the cross, true Christianity appears so pure and lovely that no external decorations can enhance its true worth. It is the beauty of holiness, a meek and quiet spirit, which is of value with God.
“Won ahɔho ahoɔfɛ yi, anuonyam ne amammerɛ yi, a ɛyɛ bɔne-mu-yare kra no akɔnnɔ ho fɛwdi nko ara no, yɛ adanse a ɛkyerɛ mu porɔwee. Kristo som no nhia saa nneɛma a ɛtete adwene yi na ama wɔde akamfo no. Hann a ɛhyerɛn fi asɛndua no so mu no, nokware Kristosom da adi sɛ ɛho tew na ɛyɛ fɛ yiye ara, enti mfɛfɛdeɛ biara a ɛwɔ akyi no rentumi mma ne bo a ɛwɔ nokware mu no nyɛ kɛse. Kronkronyɛ ahoɔfɛ, odwo ne komm honhom, na ɛno ne nea ɛsom bo wɔ Onyankopɔn anim.
“Brilliancy of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refinement of taste, often exist in minds that are earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone.
“ލިޔުމުގެ ސްޓައިލުގެ މިނިވަން ބަރުދަންތަކަކީ ސާފު، މަތިވެރި ޚިޔާލުގެ ލަކުނެއް ކަމަކަށް ބަލަން ނުވެއެވެ. ފަންނުގެ މަތި ދެކުންތައް، ރީތި ރަހައިގެ ނަޒުކު ސާފުކަން، ގިނަ ފަހަރު ބިންމަތީގައި އުޅޭ، ނަފްސާނީ ހިތްތަކުގައި ވެސް ހުންނައެވެ. އެއީ ގިނަ ފަހަރު ސައިތާނާ ބޭނުންކުރެވެނީ މީހުން ނަފްސުގެ އަސާސީ ބޭނުންތައް ހަނދާނުން ފޮހެލަން، އަންނަ މަރުނުވާ ހަޔާތް ފެނުމުން އެއްކިބާ ކުރަން، އަދި އެމީހުންގެ ނިމެނިވެނި އެހީވެރިޔާއާ ދުރުވެ، މި ދުނިޔޭގެ އެކަނި ދިރިއުޅުމަށްޓަކައެވެ.”
“A religion of externals is attractive to the unrenewed heart. The pomp and ceremony of the Catholic worship has a seductive, bewitching power, by which many are deceived; and they come to look upon the Roman Church as the very gate of heaven. None but those who have planted their feet firmly upon the foundation of truth, and whose hearts are renewed by the Spirit of God, are proof against her influence. Thousands who have not an experimental knowledge of Christ will be led to accept the forms of godliness without the power. Such a religion is just what the multitudes desire.
«ئىچكى ئۆزگىرىش كۆرمىگەن قەلب ئۈچۈن تاشقى شەكىللەرگە تايانغان بىر دىن جەلپكار كۆرۈنىدۇ. كاتولىك ئىبادىتىنىڭ ھەشەمەت ۋە مۇراسىملارىدا ئادەمنى ئۆزىگە تارتىدىغان، سېھىرلەپ قويغاندەك بىر كۈچ بار؛ شۇنىڭ بىلەن كۆپلىگەنلەر ئالدىنىپ، رىم چېركاۋىنى خۇددى جەننەتنىڭ ئۆزىگە كىرىدىغان دەرۋازىسىدەك قاراپ قالىدۇ. ھەقىقەتنىڭ ئۇلى ئۈستىدە پۇتلىرىنى مۇستەھكەم تىكلىگەن، قەلبلىرى خۇدانىڭ روھى ئارقىلىق يېڭىلانغانلاردىن باشقىلار ئۇنىڭ تەسىرىگە قارشى تۇرالمايدۇ. مەسىھنى تەجرىبىلىك بىلىش ئىگىسى بولمىغان مىڭلارچە ئادەم، خۇداپاراستلىقنىڭ قۇدرىتى بولماي تۇرۇپ، پەقەت ئۇنىڭ شەكىللىرىنى قوبۇل قىلىشقا يېتەكلىنىدۇ. مۇنداق بىر دىن دەل كۆپچىلىك ئارزۇ قىلىدىغىنىدۇر.»
“The church’s claim to the right to pardon leads the Romanist to feel at liberty to sin; and the ordinance of confession, without which her pardon is not granted, tends also to give license to evil. He who kneels before fallen man, and opens in confession the secret thoughts and imaginations of his heart, is debasing his manhood and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest,—an erring, sinful mortal, and too often corrupted with wine and licentiousness,—his standard of character is lowered, and he is defiled in consequence. His thought of God is degraded to the likeness of fallen humanity, for the priest stands as a representative of God. This degrading confession of man to man is the secret spring from which has flowed much of the evil that is defiling the world and fitting it for the final destruction. Yet to him who loves self-indulgence, it is more pleasing to confess to a fellow mortal than to open the soul to God. It is more palatable to human nature to do penance than to renounce sin; it is easier to mortify the flesh by sackcloth and nettles and galling chains than to crucify fleshly lusts. Heavy is the yoke which the carnal heart is willing to bear rather than bow to the yoke of Christ.
«ادعای کلیسا به حقِ آمرزش، رومیمسلک را به این احساس میکشاند که در گناه ورزیدن آزاد است؛ و آیینِ اعتراف، که بدون آن آمرزشِ او عطا نمیشود، نیز مایهٔ پروادادن به شر میگردد. آن که در برابر انسانِ سقوطکرده زانو میزند، و اندیشهها و تصوراتِ نهانیِ دلِ خود را در اعتراف میگشاید، مردانگیِ خویش را خوار میسازد و هر غریزهٔ شریفِ جانِ خود را فرومیکاهد. چون گناهانِ زندگیِ خویش را بر کاهنی آشکار میکند—فانیِ خطاکار و گناهکار، و چهبسا آلوده به شراب و بیعفتی—مقیاسِ منشِ او تنزل مییابد، و در نتیجه نجس میشود. تصورِ او از خدا تا همانندیِ انسانیتِ سقوطکرده فروکاسته میشود، زیرا کاهن در مقامِ نمایندهٔ خدا میایستد. این اعترافِ خفّتبارِ انسان به انسان، چشمهٔ پنهانی است که بخشِ بزرگی از آن شرّی که جهان را آلوده میسازد و آن را برای هلاکتِ نهایی مهیا میکند، از آن جاری شده است. با این همه، برای آن که خودکامگی را دوست میدارد، اعتراف نزد همتایِ فانیِ خویش خوشایندتر است تا گشودنِ جان به روی خدا. برای طبعِ انسانی، بهجاآوردنِ ریاضت از ترکِ گناه دلپذیرتر است؛ و میراندنِ تن با پلاس و گزنه و زنجیرهای آزارنده آسانتر است تا مصلوب ساختنِ شهواتِ جسمانی. سنگین است یوغی که دلِ جسمانی حاضر است بر دوش کشد، به جای آنکه در برابر یوغِ مسیح سر فرود آورد.
“There is a striking similarity between the Church of Rome and the Jewish Church at the time of Christ’s first advent. While the Jews secretly trampled upon every principle of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exactions and traditions that made obedience painful and burdensome. As the Jews professed to revere the law, so do Romanists claim to reverence the cross. They exalt the symbol of Christ’s sufferings, while in their lives they deny Him whom it represents.
«لە نێوان کڵێسای ڕۆم و کڵێسای جولەکە لە سەردەمی یەکەمین هاتنی مەسیحدا هاوشێوەیەکی سەرنجڕاکێش هەیە. هەروەها کە جولەکەکان بە نهێنی هەموو بنەمایەکی یاسای خودایان پێشێل دەکرد، لە دەرەوەدا لە پاراستنی فەرمانەکانی زۆر توند و وردبوون، و بە داواکاری و نەریتگەلێک بارگرانیان لەسەر دادەنا کە گوێڕایەڵی کردنی دەکردە ئازار و قورس. وەک ئەوەی جولەکەکان بانگەشەی ڕێزگرتن لە یاسا دەکرد، هەروەها ڕۆمانییەکانیش بانگەشەی ڕێزگرتن لە خاچ دەکەن. ئەوان هێمای ئازارەکانی مەسیح بەرزدەکەنەوە، بەڵام لە ژیانیاندا ئەوەی ئەو هێمایە نوێنەرایەتی دەکات، نکۆڵی لێ دەکەن.»
“Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour’s words concerning the bigoted Jews, apply with still greater force to the leaders of the Roman Catholic Church: ‘They bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.’ Matthew 23:4. Conscientious souls are kept in constant terror fearing the wrath of an offended God, while many of the dignitaries of the church are living in luxury and sensual pleasure.
“Papista kuéra omoĩ kurusu ikalupáu kuéra ári, iñaltár kuéra ári, ha ijao kuéra ári. Opa hendárupi ojehecha kurusu rechaukaha. Opa hendárupi oñemomba’e ha oñembotuicha okáguio. Péro Cristo ñembo’e ha temimbo’e oñeñotỹ peteĩ aty jepokuaa ndorekóiva sentido, ñemyesakã japu, ha mba’ejerure pohýi guýpe. Pe Salvador ñe’ẽ umi judío akãhatã rehegua, ojeporu mbaretevévo gueteri Iglesia Católica Romana ruvicha kuéra rehe: ‘Oipokua umi mba’e pohýi ha hasýva ogueropu’aka hag̃ua, ha omoĩ tapicha ati’y ári; ha ha’ekuéra voi ndogueroviái omongu’e hag̃ua peteĩ ikuãmemínte jepe.’ Mateo 23:4. Umi ánga oikóva tekojoja reheve oñemongyhyje meme, okyhyjégui Tupã ipochy hag̃uágui hendivekuéra; upe aja heta umi iglesia mburuvicha guasu oiko luxúriape ha teko vy’a sensuálpe.”
“The worship of images and relics, the invocation of saints, and the exaltation of the pope are devices of Satan to attract the minds of the people from God and from His Son. To accomplish their ruin, he endeavors to turn their attention from Him through whom alone they can find salvation. He will direct them to any object that can be substituted for the One who has said: ‘Come unto Me, all ye that labor and are heavy-laden, and I will give you rest.’ Matthew 11:28.
«Бурхныг болон Түүний Хүүг орхин ард түмний оюун санааг өөр тийш татахын тулд дүрс ба дурсгалт шүтээнийг шүтэх, гэгээнтнүүдийг дуудан гуйлгах, мөн папыг өргөмжлөх нь Сатаны арга заль мөн. Тэднийг мөхөлд хүргэхийн тулд тэрээр авралыг зөвхөн Түүгээр л олж чадна гэдгийг нь бүдгэрүүлж, хүмүүсийн анхаарлыг Түүнээс өөр тийш хандуулахыг чармайдаг. Тэрээр: “Эцэж туйлдсан, хүнд ачаа үүрсэн та нар бүгд Над уруу ир; Би та нарт амралт өгнө” хэмээн айлдсан Нэгэний оронд тавьж болох ямар ч зүйл рүү тэднийг чиглүүлэх болно. Матай 11:28.»
“It is Satan’s constant effort to misrepresent the character of God, the nature of sin, and the real issues at stake in the great controversy. His sophistry lessens the obligation of the divine law and gives men license to sin. At the same time he causes them to cherish false conceptions of God so that they regard Him with fear and hate rather than with love. The cruelty inherent in his own character is attributed to the Creator; it is embodied in systems of religion and expressed in modes of worship. Thus the minds of men are blinded, and Satan secures them as his agents to war against God. By perverted conceptions of the divine attributes, heathen nations were led to believe human sacrifices necessary to secure the favor of Deity; and horrible cruelties have been perpetrated under the various forms of idolatry.
“Satanan oraintsut kʼawchha chʼamchi Diospa karakteranata, juchʼapa kayninta, hatun chʼaxwaypi chiqap atipanapa asuntukunatawan pantachiyta. Paypa llullakuy yachachikuyninqa Diospa kamachikuyninman casukuyta pisiyachin, runakunatataq juchʼachakuyta saqin. Chay pachallapi payqa Diosmanta llulla yuyaykunata uywanankupaqmi ruwan, hinaqtin payta munakuywan mana qhawanankupaq, manachayqa manchakuywan cheqnikuywan qhawarinkupaq. Pay kikimpa karakteranpi kashaq millay sunqu kayqa Kamaqman tupachisqa, religionpa sistemankunapi rikuchisqa, yupaychaypa imayna ruraykunapitaq rimarisqa. Chayhinapin runakunaq yuyayninkuna tutayaykuchisqa kanku, Satanastaq paykunata Diospa contranpi maqanakunankupaq agentenkuna hina hapʼin. Diospa attributonkuna pantasqa yuyaywan qhawarisqa kaptinmi, pagano nacionkuna runa haywarikuykuna Deidadpa allin rikuynta japʼinankupaq kasqanta creyiranku; hinallataq manchay millay ñakʼarichiykuna idolatrianapa imaymana rikchʼayninkunapi rurakusqa kanku.”
“The Roman Catholic Church, uniting the forms of paganism and Christianity, and, like paganism, misrepresenting the character of God, has resorted to practices no less cruel and revolting. In the days of Rome’s supremacy there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known until revealed in the judgment. Dignitaries of the church studied, under Satan their master, to invent means to cause the greatest possible torture and not end the life of the victim. In many cases the infernal process was repeated to the utmost limit of human endurance, until nature gave up the struggle, and the sufferer hailed death as a sweet release.
Кафолик Румын Чуулган, харь шашин ба Христийн шашны хэлбэрүүдийг нэгтгэн, мөн харь шашны адил Бурханы зан чанарыг гуйвуулан үзүүлж, түүнээс дутахгүй харгис бөгөөд жигшүүрт үйлдлүүдэд хандсан билээ. Ромын ноёрхлын өдрүүдэд түүний сургаалуудад зөвшөөрөл авахын тулд эрүүдэн шүүх хэрэгслүүд байсан. Түүний шаардлагад буулт хийхгүй хүмүүсийн төлөө гадас байсан. Шүүлтэд илчлэгдэх хүртэл хэзээ ч мэдэгдэхгүй хэмжээнд хүрсэн хядлагууд байсан. Чуулганы дээдэс, эзэн нь болсон Сатаны дор, аль болох их тарчлал учруулж, атлаа хохирогчийн амийг таслахгүй байх арга хэрэгслийг зохион олохыг судалж байв. Олон тохиолдолд тэр тамын үйл явцыг хүний тэсвэрлэх чадлын эцсийн хязгаар хүртэл дахин дахин давтсан бөгөөд эцэст нь бие махбод тэмцлээ орхиход, зовогч үхлийг амтат чөлөөлөлт хэмээн угтан авдаг байв.
“Such was the fate of Rome’s opponents. For her adherents she had the discipline of the scourge, of famishing hunger, of bodily austerities in every conceivable, heart-sickening form. To secure the favor of Heaven, penitents violated the laws of God by violating the laws of nature. They were taught to sunder the ties which He has formed to bless and gladden man’s earthly sojourn. The churchyard contains millions of victims who spent their lives in vain endeavors to subdue their natural affections, to repress, as offensive to God, every thought and feeling of sympathy with their fellow creatures.
“Ñande Róma rehe oñemoĩva kuéra rembiapo paha péichaite vaʼekue. Ijapyhyhára kuérape guarã katu oguereko kuri mbokajerã disciplina, ñembyahýi vai, ha hete rehe jejopy pohýi opaichagua, pyʼa omboasyetereíva. Ojehupyty hag̃uáicha Yvágape poravorã, umi penitente kuéra ombyai Tupã léi, ombyai hag̃uáicha avei teko rehegua léi. Oñemboʼe chupekuéra oikytĩ hag̃ua umi joaju Haʼe omoheñóiva ojehovasa ha oñembovyʼa hag̃ua yvypóra rekove ko yvy ape ári. Tupaóry oguereko hetaiterei víctima-kuéra, ohasavaʼekue hekove pukukue ñehaʼã rei rupive omoĩ hag̃ua ipo guýpe heko tee ayhu, ojoko hag̃uáicha, Tupãpe ndojeguerohorýiramo guáicha, opa temimoʼã ha tembipota poriahuvereko rehegua hapichakuéra ndive.”
“If we desire to understand the determined cruelty of Satan, manifested for hundreds of years, not among those who never heard of God, but in the very heart and throughout the extent of Christendom, we have only to look at the history of Romanism. Through this mammoth system of deception the prince of evil achieves his purpose of bringing dishonor to God and wretchedness to man. And as we see how he succeeds in disguising himself and accomplishing his work through the leaders of the church, we may better understand why he has so great antipathy to the Bible. If that Book is read, the mercy and love of God will be revealed; it will be seen that He lays upon men none of these heavy burdens. All that He asks is a broken and contrite heart, a humble, obedient spirit.
“လာ ငွာန်နး အဝ် ဟဲ့ စာ်နး ညး ဆာတန် ဂေါ်ဟဲ့ အာ်နပ်တဲး တဲး ဒိပ်ညှာ်ကာန် ဟဲ့ ဖွင့်ချာ် စွင့် များ ရာဟာန်နာ်၊ မပဲန် မာ်ၜိုန် နး ညး တဲး အာ်မိင့် ဟဲ့ ဂေါ် အဝ်၊ အယ် ပဲန် ယဲမ် နှယ််ဍုင်တဲင့် ခရစ်ယာန်ဖိုဝ်မ္ဂး၊ အဝ် ဟဲ့ တူန် ပုံဟာန် ဂေါ် ရိုမန်ဝါဒ် နာ်အာ။ လိုပ်စနစ် အလွယ်အလား ကြီးမား လုဂ်လးကာန်ဝ် အံယ်၊ မင်းညး မကောင်းဆုး အဝ် ဟဲ့ ပြု အာ်မူကိစ္စ ညး၊ တဲး ဟာ်ချိန်ခေါ် အဝ် ဘုရား အာ်မုခ်၊ ဒီး တဲး လူသား ဟဲ့ ဒုက္ခဆင်းရဲ။ ဒီး လါ အဝ် ဟဲ့ မြင် တဲး ညး ဆာတန် အံယ် ပြုတတ် လုဝ်ပုံး ညး အင်မိန်ဝ်၊ ဒီး ဆောင်ရွက် အာ်မူညး စွင့် ခေါင်းဆောင်ဖိုဝ် ခရစ်အသင်းတော် အံယ်၊ အဝ် ဟဲ့ နားလည် ပိုမို တဲး အဘယ်ကြောင့် ညး အဝ် ဟဲ့ မုန်းတီး အလွန် ကမ္ဘာလိက်ကျမ်းစာ။ လါ လိက်ကျမ်း အံယ် ဟဲ့ ဖတ်မ္ဂး၊ ကရုဏာ ဒီး မေတ္တာ အဝ် ဘုရား ဟဲ့ ပေါ်လွင်လဲဝ်; ဟဲ့ မြင်တဲး ညး အဝ် မတင်ပဲန် လိပ်ပင်အလေးအတင့် အံယ် အော် လူသား တစ်စုံတစ်ခု မရှိ။ ညး အဝ် တောင်းဆို မျက်နှာတစ်ခုတည်း — စိတ်နှလုံး ကျိုးပဲ့ ဒီး နောင်တရသော တစ်ပါး၊ စိတ်ဝိညာဉ် နှိမ့်ချသော ဒီး နာခံသော တစ်ပါး။”
“Christ gives no example in His life for men and women to shut themselves in monasteries in order to become fitted for heaven. He has never taught that love and sympathy must be repressed. The Saviour’s heart overflowed with love. The nearer man approaches to moral perfection, the keener are his sensibilities, the more acute is his perception of sin, and the deeper his sympathy for the afflicted. The pope claims to be the vicar of Christ; but how does his character bear comparison with that of our Saviour? Was Christ ever known to consign men to the prison or the rack because they did not pay Him homage as the King of heaven? Was His voice heard condemning to death those who did not accept Him? When He was slighted by the people of a Samaritan village, the apostle John was filled with indignation, and inquired: ‘Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did?’ Jesus looked with pity upon His disciple, and rebuked his harsh spirit, saying: ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:54, 56. How different from the spirit manifested by Christ is that of His professed vicar.
«کڕست لە ژیانی خۆیدا هیچ نموونەیەک نادات بۆ ئەوەی پیاوان و ژنان خۆیان لە دێرەکاندا داخەون بۆ ئەوەی شایستەی ئاسمان ببن. هەرگیز فێری نەکردووە کە خۆشەویستی و هاوسۆزی دەبێت چەپاندنەوە بکرێن. دڵی ڕزگارکەر پڕبوو لە خۆشەویستی. هەرچەندە مرۆڤ زیاتر نزیک دەبێتەوە لە تەواویی ئەخلاقی، هەست و سۆزی تیژتر دەبن، تێگەیشتنی لە گوناه توندتر دەبێت، و هاوسۆزییەکەی بۆ تووشبووان قووڵتر دەبێت. پاپا بانگەشەی ئەوە دەکات کە نوێنەری کڕستیە؛ بەڵام چۆن کردارەکەی لە بەراوردکردندا لەگەڵ کردارەکەی ڕزگارکارمان دەردەکەوێت؟ ئایا هەرگیز ناسراو بووە کە کڕست خەڵک بخاتە زیندان یان لەسەر ئەشکەنجەیان بدات، چونکە وەک پاشای ئاسمان ڕێزیان بۆی نەگرتووە؟ ئایا دەنگی بیسترا کە حوکمی مردنی ئەوانە بدات کە پەسەندیان نەکردووە؟ کاتێک خەڵکی گوندێکی سامیری بە سووکایەتی مامەڵەیان لەگەڵی کرد، پۆڵسی یۆحەنا پڕبوو لە تووڕەیی، و پرسی: ‘گەورەم، دەتەوێت فەرمان بدەین ئاگری لە ئاسمانەوە دابەزێت و بیانسوتێنێت، وەک ئیلیاس کرد؟’ عیسا بە دڵسۆزییەوە سەیری قوتابییەکەی کرد، و ڕۆحە توندەکەی سەرزەنشت کرد، و فەرمووی: ‘کوڕی مرۆڤ نەهاتووە بۆ لەناوبردنی ژیانی خەڵک، بەڵکو بۆ ڕزگارکردنیان.’ لوقا 9:54، 56. ئەو ڕۆحەی کە کڕست پیشانی دا، چەند جیاوازە لەو ڕۆحەیەی کە نوێنەری دانپێدانراوی ئەو پیشانی دەدات.»
“The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High.
“রোমীয় গির্জা এখন জগতের সামনে এক মনোরম বাহ্যরূপ উপস্থিত করে, ভয়াবহ নিষ্ঠুরতার ইতিহাসকে ক্ষমাপ্রার্থনার আড়ালে আচ্ছাদিত করে। সে নিজেকে খ্রিষ্টসদৃশ বস্ত্রে আবৃত করেছে; কিন্তু সে অপরিবর্তিত। অতীত যুগসমূহে পাপতন্ত্রের যে সকল নীতি বিদ্যমান ছিল, আজও সেগুলি বিদ্যমান। অতি অন্ধকার যুগে উদ্ভাবিত মতবাদসমূহ এখনও ধারণ করা হয়। কেউ যেন নিজেকে প্রতারিত না করে। যে পাপতন্ত্রকে প্রোটেস্ট্যান্টরা এখন এত সহজে সম্মান জানাতে প্রস্তুত, সেই পাপতন্ত্রই সংস্কার-যুগে পৃথিবী শাসন করেছিল, যখন ঈশ্বরের লোকেরা, নিজেদের প্রাণের বিপদের মুখে দাঁড়িয়েও, তার অধর্ম প্রকাশ করার জন্য উঠে দাঁড়িয়েছিল। তার মধ্যে এখনও সেই একই অহংকার ও ঔদ্ধত্যপূর্ণ আত্মদাবি বর্তমান, যা রাজা ও রাজপুত্রদের উপর প্রভুত্ব বিস্তার করত এবং ঈশ্বরের বিশেষ অধিকারসমূহ নিজের জন্য দাবি করত। তার আত্মা আজও ততটাই নিষ্ঠুর ও স্বৈরাচারী, যতটা ছিল তখন, যখন সে মানব-স্বাধীনতাকে পিষ্ট করেছিল এবং পরমোচ্চের সাধুগণকে বধ করেছিল।”
“The papacy is just what prophecy declared that she would be, the apostasy of the latter times. 2 Thessalonians 2:3, 4. It is a part of her policy to assume the character which will best accomplish her purpose; but beneath the variable appearance of the chameleon she conceals the invariable venom of the serpent. ‘Faith ought not to be kept with heretics, nor persons suspected of heresy’ (Lenfant, volume 1, page 516), she declares. Shall this power, whose record for a thousand years is written in the blood of the saints, be now acknowledged as a part of the church of Christ?
“Papasi ialah tepat sebagaimana nubuat telah menyatakan bahawa ia akan menjadi demikian, iaitu kemurtadan pada zaman akhir. 2 Tesalonika 2:3, 4. Menjadi sebahagian daripada dasar tindakannya untuk mengambil rupa yang paling sesuai bagi mencapai tujuannya; namun di balik penampilan bunglon yang berubah-ubah itu, ia menyembunyikan bisa ular yang tidak berubah. ‘Iman tidak patut dipelihara terhadap para bidat, mahupun orang yang disyaki bidaah’ (Lenfant, jilid 1, halaman 516), demikianlah pernyataannya. Haruskah kuasa ini, yang catatannya selama seribu tahun tertulis dengan darah orang-orang kudus, kini diakui sebagai sebahagian daripada gereja Kristus?”
“It is not without reason that the claim has been put forth in Protestant countries that Catholicism differs less widely from Protestantism than in former times. There has been a change; but the change is not in the papacy. Catholicism indeed resembles much of the Protestantism that now exists, because Protestantism has so greatly degenerated since the days of the Reformers.
“Naay rason nga gipadayag ang pag-angkon sa mga Protestante nga nasod nga ang Katolisismo dili na kaayo halapad ang kalainan gikan sa Protestantehanon sama sa nangaging mga panahon. Adunay kausaban; apan ang kausaban wala sa pagkapaapahan. Ang Katolisismo, sa pagkatinuod, nahisama pag-ayo sa dakong bahin sa Protestantehanon nga anaa karon, tungod kay ang Protestantehanon daku kaayo ang pagkadunot sukad sa mga adlaw sa mga Repormador.
“As the Protestant churches have been seeking the favor of the world, false charity has blinded their eyes. They do not see but that it is right to believe good of all evil, and as the inevitable result they will finally believe evil of all good. Instead of standing in defense of the faith once delivered to the saints, they are now, as it were, apologizing to Rome for their uncharitable opinion of her, begging pardon for their bigotry.
«Soŋ Protestantek iglesianakax akapachan askïwipa thaqhasipki ukhamasti, k’ari munasiñax nayranakap jist’arat jan uñjañapatakiw ch’amanchi. Jupanakax janiw uñjapkiti, taqi ñanqhatxa askïrjam amuyañax chiqapawa sasina; ukat uka jan jark’ata mistuñapjamasti, qhipharux taqi askïritxa ñanqharjamaw amuyapxani. Qullirinakar mä kuti churat iyawsäwin arxatañatak sayt’asiñ lanti, jichhax, kunjamakitix ukhamäkaspasa, Romaruw jupanakat jan munasir amuyunïtap layku perdón mayisipki, jach’a juchañchasirinakäpxatap layku pampachañ mayisipki.»
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
«Романизмд нэг их нааштай ханддаггүй хүмүүсийн дунд хүртэл түүний хүч нөлөөнөөс гарах аюулыг тун бага ойлгодог томоохон бүлэг бий. Олон хүн Дундад зууны үед ноёрхож байсан оюуны болон ёс суртахууны харанхуй байдал нь түүний сургаал, мухар сүсэг, дарлалыг дэлгэрүүлэхэд таатай нөхцөл болсон бөгөөд орчин үеийн илүү өндөр оюунлаг байдал, мэдлэгийн нийтэд түгсэн байдал, шашны асуудал дахь өсөн нэмэгдэж буй хүлцэнгүй байдал нь үл тэвчих үзэл ба дарангуйлал дахин сэргэхийг үгүйсгэнэ хэмээн нотолдог. Ийм байдал энэ гэгээрсэн эрин үед оршин байна гэх бодлыг хүртэл элэглэн шоолдог. Энэ үеийнхэн дээр оюуны, ёс суртахууны, шашны агуу гэрэл тусаж буй нь үнэн. Бурханы Ариун Үгийн нээлттэй хуудсуудаар дамжин тэнгэрээс ирэх гэрэл дэлхий дээр цацарсан. Гэвч өгөгдсөн гэрэл хэдийчинээ агуу байна, түүнийг гажуудуулж, няцаадаг хүмүүсийн харанхуй төдийчинээ агуу байдгийг санах учиртай.»
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
«Берæггонд уæззау арфæйы кæнын Библийы рауагъта Протестанттæн папацыйы æцæг цæстæнгас æмæ уæд сæ фæкæна идæгъæзын æмæ йæ фæдыл цæуын; фæлæ бирæтæ уыйбæрц æмбарыны хъæбатыр сты сæхи тыххæй, æмæ сæм нæй фæндаг æнцойæй Хуыцауы агурынмæ, цæмæй сæ растдзинадмæ разамонын кæна. Гъæуама сæхицæн сæ рухсадæй хъæздыг кæнын куы кæнынц, уæддæр сæ нæ зонынц ни Скриптурæтæ, ни Хуыцауы тых. Сæм хъæуы иу фæрæз сæ намысын æнцад кæнынæн, æмæ агурынц уый, цы иумæйагдæр у æнæрухсадон æмæ рæхисдæр. Цы сæм фæнды, уый у ахæм фæндаг Хуыцауы ферох кæнынæн, кæцы рауайдзæн йæ фæдыл Хуыцауы æргом кæныны фæндагау. Папацыйæн æнцондæр у ахæм адæймаджы æмæммæ æвзарынæн. Йæхи бацæттæ кодта дыууæ къласы адæймаджы тыххæй, кæцытæ æмбæрзынц æмæма дуне æппæтынæй,—уытæ, кæцытæ фæнды сæхи казнæтæй фæлвæрын, æмæ уытæ, кæцытæ фæнды сæ гуынахты фæлвæрын. Абон уыцыдæр у йæ тыхы æппындзæг.»
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.
«Өте зор зияткерлік қараңғылық күні папалықтың табысына қолайлы екені көрсетілді. Әлі де ұлы зияткерлік жарық күні оның табысына дәл сондай қолайлы екені дәлелденетін болады. Өткен замандарда, адамдар Құдай Сөзінсіз және ақиқат білімінсіз болған кезде, олардың көздері байлаулы болды, және аяқтарына жайылған торды көрмегендіктен, мыңдаған адамдар тұзаққа түсті. Осы ұрпақта да көздері адамдық жорамалдардың, “ғылым деп жалған аталатынның” жарқылынан шағылысып кететін көп адамдар бар; олар торды аңғармайды да, көздері байлаулы адамдай-ақ соған оп-оңай кіріп кетеді. Құдай адамның зияткерлік қабілеттері Жаратушысынан берілген сый ретінде бағалансын және ақиқат пен әділдіктің қызметіне жұмсалсын деп белгілеген; бірақ менмендік пен атаққұмарлыққа жол берілгенде, әрі адамдар өз теорияларын Құдай Сөзінен жоғары көтергенде, онда зерде надандықтан да зор зиян келтіре алады. Осылайша қазіргі күннің жалған ғылымы, Киелі кітапқа деген сенімді ірітетін сол ғылым, өзінің жағымды қалыптарымен папалықты қабылдауға жол дайындауда, Қараңғы ғасырларда оның ұлғаюына жол ашқан білімді жасыру ісі қандай табысты болса, дәл сондай табысты болатыны анық.»
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“ארצות הברית דער איצט פֿאָרגייענדיקער באַוועגונגען, כּדי צו באַשאַפֿן פֿאַר די אינסטיטוציעס און מנהגים פֿון דער קירך די שטיצע פֿון דער מדינה, גייען די פּראָטעסטאַנטן אין די שפּורן פֿון די פּאַפּיסטן. יאָ, נאָך מער, זיי עפֿענען די טיר פֿאַרן פּאַפּסטום צו צוריקקריגן אין פּראָטעסטאַנטישער אַמעריקע די העכסטשאַפֿט וואָס זי האָט פֿאַרלוירן אין דער אַלטער וועלט. און דאָס וואָס גיט נאָך גרעסערע באַטײַטונג דער באַוועגונג איז דער פֿאַקט, אַז דער הויפּט־ציל וואָס מען האָט אין זינען איז די דורכפֿירונג פֿון זונטיק־האַלטונג — אַ מנהג וואָס האָט זיך אָנגעהויבן מיט רוים, און וואָס זי באַטראַכט ווי דעם צייכן פֿון איר אויטאָריטעט. דאָס איז דער גײַסט פֿון פּאַפּסטום — דער גײַסט פֿון צופּאַסונג צו וועלטלעכע מנהגים, די הערהויבונג פֿון מענטשליכע מסורות העכער די געבאָטן פֿון גאָט — וואָס דורכדרינגט די פּראָטעסטאַנטישע קהילות און פֿירט זיי אָן צו טאָן דאָס זעלבע ווערק פֿון דער דערהויבונג פֿון זונטיק וואָס דאָס פּאַפּסטום האָט געטאָן פֿאַר זיי.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Manchachaq qillqaqa hamuq p'unchaykunaq qhipaman chayamunqa ch'aqwaypi imayna llamk'achisqa kasqan rurana atiykunata unanchayta munaspaqa, ñawpa p'unchaykunapi Romaqa chay kikin yuyaypaq ima medios nisqakunata llamk'achirqan chay willakuyta qatiyninmi tiyan. Papistakuna Protestantekunawan kuska hukllachasqa kanku, paykunaq dogmakunata mana chaskiqkunawan imayna ruwanqaku chayta yachanayta munaspaqa, Romaqa sábado nisqa p'unchayman hinallataq chayta amachaqkunaman ima espirituta rikuchirqan chayta qhawachun.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on “the venerable day of the sun,” but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.
«ܦܘܩܕ̈ܢܐ ܡܠܟܝ̈ܐ، ܟܢܘܫܝ̈ܐ ܓܘܢܝ̈ܐ، ܘܬܩܢ̈ܐ ܥܕܬܢܝ̈ܐ ܕܡܣܬܡܟܝܢ ܒܚܝܠܐ ܕܫܘܠܛܢܐ ܥܠܡܢܝܐ، ܗܢܘܢ ܗܘܘ ܕܪ̈ܓܐ ܕܒܗܘܢ ܥܐܕܐ ܦܬܟܪܢܝܐ ܐܬܐ ܠܡܕܪܓܬܐ ܕܐܝܩܪܐ ܒܥܠܡܐ ܟܪܝܣܛܝܢܝܐ. ܡܕܒܪܢܘܬܐ ܓܠܝܬܐ ܩܕܡܝܬܐ ܕܐܠܨܬ ܢܛܘܪܬܐ ܕܚܕܒܫܒܐ ܗܘܬ ܢܡܘܣܐ ܕܐܬܬܣܝܡ ܡܢ ܩܘܢܣܛܢܛܝܢܘܣ. (A.D. 321) ܦܘܩܕܢܐ ܗܢܐ ܛܠܒ ܡܢ ܝܬܒ̈ܝ ܡܕܝ̈ܢܬܐ ܕܢܢܘܚܘܢ ܒ«ܝܘܡܐ ܡܝܩܪܐ ܕܫܡܫܐ»، ܐܠܐ ܫܒܩ ܠܒܢ̈ܝ ܩܘܪ̈ܝܐ ܕܢܩܘܘܢ ܒܥܒ̈ܕܐ ܕܦܠܚܘܬܐ ܕܝܠܗܘܢ. ܐܦ ܐܢ ܕܒܫܪܪܐ ܗܘܐ ܢܡܘܣܐ ܚܢܦܝܐ، ܐܬܐܠܨ ܡܢ ܩܣܪܐ ܒܬܪ ܩܒܘܠܗ ܫܡܝܐ ܕܟܪܝܣܛܝܢܘܬܐ.»
“The royal mandate not proving a sufficient substitute for divine authority, Eusebius, a bishop who sought the favor of princes, and who was the special friend and flatterer of Constantine, advanced the claim that Christ had transferred the Sabbath to Sunday. Not a single testimony of the Scriptures was produced in proof of the new doctrine. Eusebius himself unwittingly acknowledges its falsity and points to the real authors of the change. ‘All things,’ he says, ‘whatever that it was duty to do on the Sabbath, these we have transferred to the Lord’s Day.’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. But the Sunday argument, groundless as it was, served to embolden men in trampling upon the Sabbath of the Lord. All who desired to be honored by the world accepted the popular festival.
“Илахий ҳокимият учун подшоҳ фармони етарли ўринбосар бўла олмагани сабабли, шаҳзодаларнинг илтифотини излаган, Константиннинг яқин дўсти ва хушомадгўйи бўлган епископ Евсевий Масеҳ шанба кунини якшанбага кўчирган, деган даъвони илгари сурди. Бу янги таълимотни исботлаш учун Муқаддас Ёзувлардан бирорта ҳам гувоҳлик келтирилмади. Евсевийнинг ўзи ҳам билмаган ҳолда унинг сохталигини тан олади ва бу ўзгаришнинг ҳақиқий муаллифларини кўрсатади. «Шанба куни қилиниши лозим бўлган барча ишларни, — дейди у, — биз Раббининг кунига кўчирдик».—Robert Cox, Sabbath Laws and Sabbath Duties, page 538. Аммо якшанба ҳақидаги бу далил, нақадар асоссиз бўлмасин, одамларни Раббининг шанбасини оёқости қилишда журъатлантиришга хизмат қилди. Дунё томонидан ҳурмат қилинишига интилаётган барча кишилар оммабоп байрамни қабул қилдилар.
“As the papacy became firmly established, the work of Sunday exaltation was continued. For a time the people engaged in agricultural labor when not attending church, and the seventh day was still regarded as the Sabbath. But steadily a change was effected. Those in holy office were forbidden to pass judgment in any civil controversy on the Sunday. Soon after, all persons, of whatever rank, were commanded to refrain from common labor on pain of a fine for freemen and stripes in the case of servants. Later it was decreed that rich men should be punished with the loss of half of their estates; and finally, that if still obstinate they should be made slaves. The lower classes were to suffer perpetual banishment.
«Как папство прочно утвердилось, так продолжалось и дело возвышения воскресенья. Некоторое время народ занимался земледельческим трудом, когда не присутствовал в церкви, и седьмой день всё ещё считался субботой. Но постепенно было произведено изменение. Лицам, занимавшим священные должности, было запрещено разбирать в воскресенье какие бы то ни было гражданские споры. Вскоре после того всем людям, какого бы звания они ни были, было повелено воздерживаться от обычного труда под страхом штрафа для свободных и бичевания для слуг. Позднее было постановлено, что богатые должны наказываться потерей половины своего имущества; и, наконец, что если они и далее будут упорствовать, то должны быть обращены в рабство. Низшие классы подлежали вечному изгнанию.»
“Miracles also were called into requisition. Among other wonders it was reported that as a husbandman who was about to plow his field on Sunday cleaned his plow with an iron, the iron stuck fast in his hand, and for two years he carried it about with him, ‘to his exceeding great pain and shame.’—Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.
«Аҷоибот низ ба кор гирифта шуданд. Аз ҷумлаи дигар корҳои аҷиб чунин хабар дода мешуд, ки чун деҳқоне, ки ният дошт рӯзи якшанбе киштзори худро шудгор кунад, плуги худро бо оҳан тоза менамуд, он оҳан ба дасти ӯ сахт часпид, ва ӯ ду сол онро бо худ мегардонд, «бо дарди бағоят шадид ва шармандагии худ». —Francis West, Historical and Practical Discourse on the Lord’s Day, page 174.»
“Later the pope gave directions that the parish priest should admonish the violators of Sunday and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesiastical council brought forward the argument, since so widely employed, even by Protestants, that because persons had been struck by lightning while laboring on Sunday, it must be the Sabbath. ‘It is apparent,’ said the prelates, ‘how high the displeasure of God was upon their neglect of this day.’ An appeal was then made that priests and ministers, kings and princes, and all faithful people ‘use their utmost endeavors and care that the day be restored to its honor, and, for the credit of Christianity, more devoutly observed for the time to come.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.
“後來，教皇指示堂區司鐸，當勸誡那些違犯主日的人，並勸他們前往教堂祈禱，免得他們給自己和鄰舍招致某種重大災禍。一個教會會議提出了一種論據，這種論據後來被廣泛採用，甚至連新教徒也如此；其意乃是：既然有人在主日勞作時被雷擊中，那麼這一日必定就是安息日。主教們說：『由他們忽略這一日所招致的上帝震怒是何等深重，這是顯而易見的。』於是便有人呼籲，願司鐸與牧師、君王與王侯，以及一切忠信之民，『盡其所能，竭其心力，使這一日恢復其尊榮，並為了基督教的體面，在今後更加虔誠地遵守此日。』——Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, page 271.”
“The decrees of councils proving insufficient, the secular authorities were besought to issue an edict that would strike terror to the hearts of the people and force them to refrain from labor on the Sunday. At a synod held in Rome, all previous decisions were reaffirmed with greater force and solemnity. They were also incorporated into the ecclesiastical law and enforced by the civil authorities throughout nearly all Christendom. (See Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)
«Айыл кеңештериниң қарарлири йетәрсиз болуп чиққанлиқтин, хәлиқниң қәлблиригә вәһимә селип, уларни йәкшәнбә күни әмгәк қилиштин тийидиған бир пәрман чиқириш үчүн дунявий һакимийәтләрдин илтимас қилинди. Римда чақирилған бир синодта барлиқ илгәрки қарарлар техиму зор күч вә рәсмий салмақ билән қайта тәстиқләнди. Улар йәнә чиркав қануниниң тәркивигә киргүзүлүп, дегүдәк пүткүл христиан әллиридә пуқравий һакимийәтләр арқилиқ иҗра қилинди. (Қараң: Heylyn, History of the Sabbath, pt. 2, ch. 5, sec. 7.)»
“Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, ‘The seventh day is the Sabbath of the Lord thy God,’ in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported—was said to have fallen from heaven and to have been found in Jerusalem, upon the altar of St. Simeon, in Golgotha. But, in fact, the pontifical palace at Rome was the source whence it proceeded. Frauds and forgeries to advance the power and prosperity of the church have in all ages been esteemed lawful by the papal hierarchy.
“Amma yenə də bazar gününə riayət etmək üçün Müqəddəs Yazılardan gələn səlahiyyətin olmaması az bir çətinlik doğurmurdu. Xalq öz müəllimlərinin günəş gününə ehtiram göstərmək naminə Yehovanın bu açıq bəyanını—‘Yeddinci gün Allahın Rəbbi olanının şənbəsidir’—kənara qoymağa hansı haqqla cəsarət etdiklərini sorğu-sual edirdi. Müqəddəs Kitab şahidliyindəki bu çatışmazlığı aradan qaldırmaq üçün başqa vasitələr zəruri oldu. XII əsrin sonlarına yaxın İngiltərə kilsələrini ziyarət edən, bazar gününün qeyrətli bir müdafiəçisi həqiqətə sadiq şahidlər tərəfindən müqavimətlə qarşılandı; və onun səyləri o qədər səmərəsiz oldu ki, bir müddətlik ölkədən ayrıldı və öz təlimlərini qəbul etdirmək üçün hansısa vasitə axtarmağa başladı. O geri qayıdanda bu çatışmazlıq aradan qaldırılmışdı və sonrakı fəaliyyətində daha böyük müvəffəqiyyət qazandı. O, özü ilə guya bilavasitə Allahın Özündən gəlmiş bir yazı gətirmişdi; həmin yazıda bazar gününə riayət üçün tələb olunan əmr, itaətsizləri vahiməyə salmaq üçün dəhşətli hədələrlə birlikdə yer alırdı. Bu qiymətli sənədin—dəstəklədiyi təsisat qədər alçaq bir saxtakarlığın—guya göydən düşdüyü və Qolqotada, Müqəddəs Simeonun qurbangahı üzərində, Yerusəlimdə tapıldığı deyilirdi. Lakin əslində, onun çıxdığı mənbə Romadakı papalıq sarayı idi. Kilsənin qüdrətini və rifahını irəli aparmaq üçün işlədilən fırıldaq və saxtakarlıqlar bütün əsrlər boyu papalıq iyerarxiyası tərəfindən qanuni sayılmışdır.”
“The roll forbade labor from the ninth hour, three o’clock, on Saturday afternoon, till sunrise on Monday; and its authority was declared to be confirmed by many miracles. It was reported that persons laboring beyond the appointed hour were stricken with paralysis. A Miller who attempted to grind his corn, saw, instead of flour, a torrent of blood come forth, and the mill wheel stood still, notwithstanding the strong rush of water. A woman who placed dough in the oven found it raw when taken out, though the oven was very hot. Another who had dough prepared for baking at the ninth hour, but determined to set it aside till Monday, found, the next day, that it had been made into loaves and baked by divine power. A man who baked bread after the ninth hour on Saturday found, when he broke it the next morning, that blood started therefrom. By such absurd and superstitious fabrications did the advocates of Sunday endeavor to establish its sacredness. (See Roger de Hoveden, Annals, vol. 2, pp. 526–530.)
«ܟܬܵܒ݂ܵܐ ܐܵܣܹܪ ܗܘܵܐ ܦܘܼܠܚܵܢܵܐ ܡ̣ܢ ܫܵܥܬܵܐ ܕܬܸܫܥܵܐ، ܬܠܵܬ ܫܵܥܝ̈ܢ ܒܵܬܪ ܡܸܕܝܵܢܵܐ، ܒܫܲܒܬܵܐ ܒܪܲܡܫܵܐ، ܥܕܲܡܵܐ ܠܕܸܢܚܵܐ ܕܫܸܡܫܵܐ ܒܝܘܿܡ ܬܪܹܝܢ ܒܫܲܒܵܐ؛ ܘܫܘܼܠܛܵܢܹܗ ܐܸܬܐܡܲܪ ܕܡܩܘܼܝܵܡ ܗܘ ܒܣܲܓܝ̈ܐܹܐ ܬܸܕܡܘܼܪܬܵܐ. ܘܐܸܬܐܡܲܪ ܕܐܢܵܫܹ̈ܐ ܕܦܵܠܚܝܼܢ ܒܵܬܪ ܗܵܝ ܫܵܥܬܵܐ ܡܬܩܛܠܝܼܢ ܗܘܵܘ ܒܫܲܪܝܘܼܬܵܐ. ܚܲܕ ܛܚܵܢܵܐ ܕܢܸܣܝܼ ܠܡܸܛܚܲܢ ܥܒ݂ܘܼܪܹܗ، ܚܙܵܐ، ܒܕܠܵܐ ܩܲܡܚܵܐ، ܫܸܦܥܵܐ ܕܕܸܡܵܐ ܕܢܵܦܹܩ ܗܘܵܐ؛ ܘܓܲܠܓܲܠܬܵܐ ܕܛܚܵܢܬܹܗ ܩܵܝܡܵܐ ܗܘܵܬ، ܐܵܦ ܐܸܢ ܪܗܵܛܵܐ ܚܲܝܠܵܢܵܐ ܕܡܲܝ̈ܵܐ. ܐܢ̱ܬܬܵܐ ܐܚܪܹܬܵܐ ܕܣܵܡܵܐ ܥܸܨܵܐ ܒܬܲܢܘܼܪܵܐ، ܐܸܫܟܚܲܬܹܗ ܚܲܝܵܐ ܟܲܕ ܐܲܦܩܲܬܹܗ ܡܸܢܹܗ، ܐܵܦ ܐܸܢ ܬܲܢܘܼܪܵܐ ܚܲܡܝܼܡܵܐ ܛܵܒ݂ ܗܘܵܐ. ܐܚܪܹܬܵܐ ܕܐܝܼܬ ܗܘܵܐ ܠܵܗ̇ ܥܸܨܵܐ ܡܛܲܝܒ݂ܵܐ ܠܐܲܦܝܼܵܐ ܒܫܵܥܬܵܐ ܕܬܸܫܥܵܐ، ܐܸܠܵܐ ܓܡܝܼܪܵܐ ܗܘܵܬ ܠܡܸܣܡܹܗ ܠܓܸܢܒ ܥܕܲܡܵܐ ܠܝܘܿܡ ܬܪܹܝܢ ܒܫܲܒܵܐ، ܐܸܫܟܚܲܬ، ܒܝܘܿܡܵܐ ܕܒܵܬܪ، ܕܐܸܬܥܒܸܕ ܗܘܵܐ ܡܸܢܹܗ ܠܲܚܡܹ̈ܐ ܘܐܸܬܐܦܝܼ ܗܘܵܐ ܒܚܲܝܠܵܐ ܐܠܵܗܵܝܵܐ. ܓܲܒ݂ܪܵܐ ܚܲܕ ܕܐܦܵܐ ܠܲܚܡܵܐ ܒܵܬܪ ܫܵܥܬܵܐ ܕܬܸܫܥܵܐ ܒܫܲܒܬܵܐ، ܐܸܫܟܚ ܕܟܲܕ ܦܬܲܚܹܗ ܒܨܲܦܪܵܐ ܕܒܵܬܪܹܗ، ܕܸܡܵܐ ܢܒܲܥ ܡܸܢܹܗ. ܒܗܵܠܹܝܢ ܙܝܼܦܵܬܹ̈ܐ ܣܲܟܠ̈ܵܬܵܐ ܘܚܲܫܵܢ̈ܵܬܵܐ ܢܣܵܘ ܬܵܡܟܵܢܹ̈ܐ ܕܚܲܕܒܫܲܒܵܐ ܠܡܩܲܝܵܡܵܐ ܕܩܘܼܕܫܹܗ. (ܚܙܝܼ ܪܘܿܓܹܪ ܕܹܐ ܗܘܿܒܹܕܹܢ، Annals, vol. 2, pp. 526–530.)»
“In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.
स्कटलैण्डमा, इङ्ग्ल्याण्डमा जस्तै, आइतबारप्रति अझ बढी आदर प्राचीन शब्बाथको एक अंश त्यससँग जोडेर सुनिश्चित गरियो। तर पवित्र ठहराई पालना गरिनुपर्ने समय फरक-फरक थियो। स्कटलैण्डका राजाबाट जारी गरिएको एक अध्यादेशले घोषणा गर्यो कि ‘शनिबार दिउँसो बाह्र बजेदेखि पवित्र ठानिनु पर्दछ,’ र त्यस समयदेखि सोमबार बिहानसम्म कुनै पनि मानिस सांसारिक कामकाजमा संलग्न हुनु हुँदैन।—Morer, pages 290, 291.
“But notwithstanding all the efforts to establish Sunday sacredness, papists themselves publicly confessed the divine authority of the Sabbath and the human origin of the institution by which it had been supplanted. In the sixteenth century a papal council plainly declared: ‘Let all Christians remember that the seventh day was consecrated by God, and hath been received and observed, not only by the Jews, but by all others who pretend to worship God; though we Christians have changed their Sabbath into the Lord’s Day.’—Ibid., pages 281, 282. Those who were tampering with the divine law were not ignorant of the character of their work. They were deliberately setting themselves above God.
“Ma nəzərə almayaq ki, bazar gününün müqəddəsliyini təsbit etmək üçün göstərilən bütün səylərə baxmayaraq, papistlərin özləri açıq surətdə Şənbənin ilahi səlahiyyətini və onun yerini almış təsisatın bəşəri mənşəyini etiraf edirdilər. On altıncı əsrdə bir papa şurası açıq şəkildə bəyan etmişdi: ‘Bütün xristianlar xatırlasınlar ki, yeddinci gün Allah tərəfindən təqdis edilmişdir və yalnız yəhudilər tərəfindən deyil, Allaha ibadət etdiklərini iddia edən bütün başqaları tərəfindən də qəbul edilmiş və riayət olunmuşdur; baxmayaraq ki, biz xristianlar onların Şənbəsini Rəbbin Gününə çevirmişik.’—Ibid., səhifə 281, 282. İlahi qanuna əl uzadanlar gördükləri işin mahiyyətindən bixəbər deyildilər. Onlar qəsdən özlərini Allahdan üstün tuturdular.
“A striking illustration of Rome’s policy toward those who disagree with her was given in the long and bloody persecution of the Waldenses, some of whom were observers of the Sabbath. Others suffered in a similar manner for their fidelity to the fourth commandment. The history of the churches of Ethiopia and Abyssinia is especially significant. Amid the gloom of the Dark Ages, the Christians of Central Africa were lost sight of and forgotten by the world, and for many centuries they enjoyed freedom in the exercise of their faith. But at last Rome learned of their existence, and the emperor of Abyssinia was soon beguiled into an acknowledgment of the pope as the vicar of Christ. Other concessions followed.
“ܚܘܝܐ ܡܬܕܡܪܢܐ ܕܦܘܠܝܣܝܐ ܕܪܗܘܡܝ ܠܘܬ ܐܝܠܝܢ ܕܡܬܚܠܦܝܢ ܥܡܗ̇ ܐܬܝܗܒ ܒܪܕܘܦܝܐ ܐܪܝܟܐ ܘܕܡܝܐ ܕܘܠܕܢܣ̈ܝܐ، ܕܡܢܗܘܢ ܐܝܬ ܗܘܘ ܢܛܪ̈ܝ ܫܒܬܐ. ܐܚܪ̈ܢܐ ܐܦ ܗܢܘܢ ܚܫܘ ܒܕܡܘܬܐ ܗܕܐ ܡܛܠ ܗܝܡܢܘܬܗܘܢ ܠܦܘܩܕܢܐ ܪܒܝܥܝܐ. ܬܫܥܝܬܐ ܕܥܕܬ̈ܐ ܕܐܬܝܘܦܝܐ ܘܕܐܒܝܣܝܢܝܐ ܝܬܝܪ ܗܝ ܕܡܠܬܐ ܐܝܬܝܗ̇. ܒܗܝ ܟܡܝܪܘܬܐ ܕܙܒܢ̈ܐ ܚܫܘܟ̈ܐ، ܟܪ̈ܣܛܝܢܐ ܕܡܨܥܬ ܐܦܪܝܩܐ ܐܬܛܫܝܘ ܡܢ ܥܝܢܐ ܘܐܬܛܥܝܘ ܡܢ ܥܠܡܐ، ܘܠܡܐܘ̈ܬܐ ܣܓܝ̈ܐܬܐ ܐܬܗܢܝܘ ܚܐܪܘܬܐ ܒܡܫܬܡܫܢܘܬܐ ܕܗܝܡܢܘܬܗܘܢ. ܐܠܐ ܒܚܪܬܐ ܝܠܦܬ ܪܗܘܡܝ ܥܠ ܐܝܬܘܬܗܘܢ، ܘܩܝܣܪܐ ܕܐܒܝܣܝܢܝܐ ܒܩܪܝܒܘܬܐ ܐܬܛܥܝ ܠܡܘܕܝܘ ܒܦܘܦܐ ܐܝܟ ܩܐܡܐ ܕܡܫܝܚܐ. ܘܒܬܪ ܗܕܐ ܐܬܘ ܘܫܘܚܠܦ̈ܐ ܐܚܪ̈ܢܐ.”
“An edict was issued forbidding the observance of the Sabbath under the severest penalties. (See Michael Geddes, Church History of Ethiopia, pages 311, 312.) But papal tyranny soon became a yoke so galling that the Abyssinians determined to break it from their necks. After a terrible struggle the Romanists were banished from their dominions, and the ancient faith was restored. The churches rejoiced in their freedom, and they never forgot the lesson they had learned concerning the deception, the fanaticism, and the despotic power of Rome. Within their solitary realm they were content to remain, unknown to the rest of Christendom.
“የሰንበትን አክብሮት በእጅግ ከባድ ቅጣቶች እየከለከለ የንጉሣዊ ትእዛዝ ተሰጠ። (See Michael Geddes, Church History of Ethiopia, pages 311, 312.) ነገር ግን የጳጳሳዊ ግፍ በቅርቡ እጅግ የሚያስጨንቅ ቀንበር ሆነ፥ እንዲሁም አቢሲንያውያን ከአንገታቸው ለመስበር ቆረጡ። ከአስፈሪ ትግል በኋላ ሮማውያን ከግዛታቸው ተባረሩ፥ ጥንታዊውም እምነት ተመለሰ። ቤተ ክርስቲያናቱ በነፃነታቸው ደስ አላቸው፥ ስለ ሮም ማታለል፥ አክራሪነት፥ እና ጨቋኝ ኃይል የተማሩትንም ትምህርት ፈጽሞ አልረሱም። በብቸኛ መንግሥታቸው ውስጥ እንዲቆዩ ረክተው ነበር፥ ለቀሪውም ክርስትና ያልታወቁ ሆነው።”
“The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment.
“Aworan ahinimewo le Afrika wòle azã ɖe Sabat gando si wowòle le hame papavi la me hafi eƒe tsikpɔkpɔ vɔ̃ɖi blibotɔ va de edzi. Esi wowòle ŋkeke adréa dzi le toɖoɖo me na Mawu ƒe sedede la, wonɔa dɔ wɔwɔ tɔƒo le Kɔsiɖa dzi le hame la ƒe aṣa nu. Esi Roma xɔ anyigba katã dziɖuɖu ƒe ŋusẽ gã la, eɖo afɔ dzi le Mawu ƒe Sabat dzi be yeakɔ eya ŋutɔ tɔ ɖe dzi; gake Afrika ƒe ahinimewo, siwo wòɣla le susu me teƒe casi ƒe atakpui afɔɖeɖe ɖeka la, mekpɔ ɖe tsikpɔkpɔ vɔ̃ɖi sia ŋu o. Esi wòtsɔ wo de Roma ƒe kpɔɖeŋu te la, wowɔ dɔ le wo dzi be woaɖe Sabat nyateƒe la ɖa eye woakɔ alɔ̃tsivɔ̃ la ɖe dzi; gake enumake si wokpɔ wo ƒe ablɔɖeɖe ake la, wotrɔ yi toɖoɖo me na sedede ene lia.”
“These records of the past clearly reveal the enmity of Rome toward the true Sabbath and its defenders, and the means which she employs to honor the institution of her creating. The word of God teaches that these scenes are to be repeated as Roman Catholics and Protestants shall unite for the exaltation of the Sunday.
“Ny firaketana momba ny lasa dia mampiseho mazava ny fankahalan’i Roma ny Sabata marina sy ireo mpiaro azy, ary koa ny fomba ampiasainy hanomezam-boninahitra ilay andrim-panjakana noforoniny. Ny Tenin’Andriamanitra dia mampianatra fa haverina ireo toe-javatra ireo rehefa hiray ny Katolika romana sy ny Protestanta mba hanandratra ny Alahady.
“The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ The beast with two horns is also to say ‘to them that dwell on the earth, that they should make an image to the beast;’ and, furthermore, it is to command all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast. Revelation 13:11–16. It has been shown that the United States is the power represented by the beast with lamblike horns, and that this prophecy will be fulfilled when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgment of her supremacy. But in this homage to the papacy the United States will not be alone. The influence of Rome in the countries that once acknowledged her dominion is still far from being destroyed. And prophecy foretells a restoration of her power. ‘I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.’ Verse 3. The infliction of the deadly wound points to the downfall of the papacy in 1798. After this, says the prophet, ‘his deadly wound was healed: and all the world wondered after the beast.’ Paul states plainly that the ‘man of sin’ will continue until the second advent. 2 Thessalonians 2:3–8. To the very close of time he will carry forward the work of deception. And the revelator declares, also referring to the papacy: ‘All that dwell upon the earth shall worship him, whose names are not written in the book of life.’ Revelation 13:8. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.
A profecia de Apocalipse 13 declara que o poder representado pela besta com chifres semelhantes aos de cordeiro fará com que “a terra e os que nela habitam” adorem o papado — ali simbolizado pela besta “semelhante ao leopardo”. A besta de dois chifres também dirá “aos que habitam na terra, que fizessem uma imagem à besta”; e, além disso, ordenará a todos, “pequenos e grandes, ricos e pobres, livres e servos”, que recebam o sinal da besta. Apocalipse 13:11–16. Já se demonstrou que os Estados Unidos são o poder representado pela besta com chifres semelhantes aos de cordeiro, e que esta profecia se cumprirá quando os Estados Unidos impuserem a observância do domingo, que Roma reivindica como o reconhecimento especial de sua supremacia. Mas, nessa homenagem ao papado, os Estados Unidos não estarão sozinhos. A influência de Roma nos países que outrora reconheceram seu domínio ainda está longe de ter sido destruída. E a profecia prediz uma restauração de seu poder. “Vi uma de suas cabeças como ferida de morte, e a sua chaga mortal foi curada; e toda a terra se maravilhou após a besta.” Verso 3. A imposição da chaga mortal aponta para a queda do papado em 1798. Depois disso, diz o profeta, “a sua chaga mortal foi curada; e toda a terra se maravilhou após a besta”. Paulo declara claramente que o “homem do pecado” continuará até o segundo advento. 2 Tessalonicenses 2:3–8. Até o próprio fim do tempo ele levará avante a obra de engano. E o revelador declara, referindo-se também ao papado: “E adorá-la-ão todos os que habitam sobre a terra, esses cujos nomes não estão escritos no livro da vida.” Apocalipse 13:8. Tanto no Velho como no Novo Mundo, o papado receberá homenagem na honra prestada à instituição do domingo, que repousa unicamente sobre a autoridade da Igreja Romana.
“Since the middle of the nineteenth century, students of prophecy in the United States have presented this testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. With Protestant teachers there is the same claim of divine authority for Sundaykeeping, and the same lack of Scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God’s judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is beginning to be urged. And a movement to enforce Sunday observance is fast gaining ground.
“Uqarnittaquguk qulliq qulingata qulaani ukiuni qulingiluallanni tallimani amerlasuuni kingullerni, United States-mi siulittuutit ilinniartunik taanna nalunaajaaneq nunarsuarmut saqqummiunneqarsimavoq. Pisuni maannakkut pisuni takuneqarsinnaavoq sukkasuumik siuariarneq siulittuummik naammassinninnissamut qanilliartortoq. Protestantinit ilinniartitsisuni ulloq naalakkap ulluatut sapaatimik maleruaanermut Guutip oqartussaassusianik ataasiartumik oqaatiginninneq atuuppoq, kiisalu Allakkani tunngavissamik amigaateqarneq aamma atuulluni, soorlu papap siulersuisui Guutimit peqqussutip inaanik ulikkaarniarlugu tupinnartuliortarnernik sanasimasut taamaattut. Oqaatigineqartassooq Guutip eqqartuussineri inuit ulloq sapaatip ulluatut sapaatimik unioqqutitsinerat pillugu tikinneqartartut, tamanna uteqqinneqartassaaq; maannakkummi aallartereerpoq sakkortuumik saaffiginnissutigineqarluni. Aamma sapaatip ulluanik maleruaanermik pinngitsaaliissuteqartussaq ingerlatseriaaseq sukkasuumik nukittoriartorpoq.”
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“अयि चतुरता और कपट में रोम की कलीसिया अद्भुत है। वह आने वाली बात को पढ़ सकती है। वह अपने समय की प्रतीक्षा करती है, यह देखते हुए कि प्रोटेस्टेंट कलीसियाएँ झूठे सब्त को स्वीकार करके उसे सम्मान दे रही हैं और उसे लागू करने के लिए उन्हीं साधनों का उपयोग करने की तैयारी कर रही हैं जिन्हें उसने स्वयं बीते दिनों में अपनाया था। जो सत्य के प्रकाश को अस्वीकार करते हैं, वे अंततः उसी स्वयंभू अचूक सत्ता की सहायता चाहेंगे, ताकि उस संस्था को ऊँचा उठाएँ जिसका उद्गम उसी से हुआ। इस कार्य में प्रोटेस्टेंटों की सहायता करने के लिए वह कितनी तत्परता से आएगी, इसका अनुमान लगाना कठिन नहीं है। पोपीय अगुवों से बढ़कर कौन समझता है कि उन लोगों से कैसे व्यवहार किया जाए जो कलीसिया के प्रति आज्ञाकारी नहीं हैं?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
ترە نامەی ڕۆماوی کاتۆلیک، لەگەڵ هەموو لق و پەیوەندییەکانی لە سەرانسەری جیهاندا، ڕێکخراوێکی گەورەی یەکگرتوو پێکدەهێنێت کە لە ژێر کۆنترۆڵی کورسیی پاپاییدایە و بۆ خزمەتکردنی بەرژەوەندییەکانی ئەو داڕێژراوە. ئەو ملیۆنان باوەڕدارەی لە هەموو وڵاتێکی سەر زەویدا هەن، فێر دەکرێن خۆیان بەوە بزانن کە بە بەڵێنی دڵسۆزی بۆ پاپا بەندکراون. هەرچەندە نەتەوەکەیان یان حکومەتەکەیان چی بێت، دەبێت دەسەڵاتی کلیسا بە سەرووی هەموو دەسەڵاتێکی دیکەدا بزانن. هەرچەندە ڕەنگە سوێند بخۆن کە دڵسۆزییان بۆ دەوڵەت پێدەبەستن، بەڵام لە پشتی ئەمەوە پەیمانی گوێڕایەڵی بۆ ڕۆما هەیە، کە لە هەر بەڵێنێک کە دژ بە بەرژەوەندییەکانی ئەو بێت، ئازادیان دەکات.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec.
«تارێخ شایەتی لەسەر هەوڵە زیرەکانه و بەردەوامەکانی ئەو دەدات بۆ ئەوەی خۆی بە ناوخۆی کاروباری نەتەوەکاندا بخزێنێت؛ و کاتێک پێگەیەکی دەستکەوت، ئامانجە تایبەتییەکانی خۆی پێش ببات، تەنانەت بە وێرانبوونی میرەکان و گەلەکان. لە ساڵی 1204دا، پاپا ئینۆسێنتی سێیەم لە پیتەری دووەم، پاشای ئارراگۆن، ئەم سوێندە سەیرەیە وەرگرت: ‘من، پیتەر، پاشای ئارراگۆنییەکان، دان دەدەم و بەڵێن دەدەم کە هەمیشە دڵسۆز و گوێڕایەڵ بم بۆ گەورەم، پاپا ئینۆسێنت، بۆ جێنشینە کاتۆلیکەکانی ئەو، و کڵێسای ڕۆما، و بە دڵسۆزی شانشینەکەم لە گوێڕایەڵیی ئەو بپارێزم، باوەڕی کاتۆلیک بپارێزم، و بەدڕەوشتیی هێرەتیکی بکەم بەدواداچوون.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55.»
“55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“55. Ukahambisana nezimangalo eziphathelene namandla kapapa waseRoma zokuthi ‘kusemthethweni kuye ukususa amakhosi embusweni’ nokuthi ‘angakhulula izikhonzi ekwethembekeni kwazo kubabusi abangalungile.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
«Чин ла гIатIанищ, Рим къастина кхачара: иза хIетта цхьаьна хийцадоцца а дац. Григорий VII а Иннокентий III а хиларехь долу принципаш хIинца а Риман-Католикин Церкван принципаш ду. ТIаккха цуьнан ницкъ хилар бехк бацахь, иза уьш болхе йоьрзийта хIинца а хьалха бIешеран кешнашкахь санна тIехь къуьйраца дIаяхьаьр дара. Протестантан цхьана кIезиг а дац хета, шайн хIун дIа кхочуш ду, хьанна уьш дIаяздо Риман гIоьнца Доминан ден еккха хьалхарчу болхехь пайда эца. Уьш шайн мурад кхочушдана тIедогIуш мел ю, Римана хьажо шен ницкъ юха дIахIоттае, шен гIалат дIадоьхна үстемство юха даккха. Цкъа Америкайин Цхьанатоьхна Штаташкахь хIара принцип кхочуш хIоттийлахь — церково пачхьалкхан ницкъ пайда эца я иза дикара тIехь тIеIетта йиш ю; динан даьхнигаш дунявин законаша тIедиллина йиш ю; къасттийна аьлча, церковин а пачхьалкхан а бийрсаьн авторитетана вуйла совне тIехь хьукма дара, — тIаккха хIокху мехкан чохь Риман толам шек а доцуш кхочург бу.»
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 563–581.
“Tanrı’nın sözü yaklaşan tehlike hakkında uyarıda bulunmuştur; buna kulak verilmezse, Protestan dünya Roma’nın amaçlarının gerçekte ne olduğunu, ancak tuzaktan kaçmak için artık çok geç olduğunda öğrenecektir. O sessizce güç kazanmaktadır. Öğretileri yasama salonlarında, kiliselerde ve insanların yüreklerinde etkisini göstermektedir. Eski zulümlerinin yeniden tekrarlanacağı gizli kuytuluklarda, yüksek ve görkemli yapılarını biriktirmektedir. Fark edilmeden ve kuşku uyandırmadan, vurma zamanı geldiğinde kendi amaçlarını ilerletmek için güçlerini sağlamlaştırmaktadır. Onun istediği tek şey elverişli bir mevzidir ve bu da kendisine şimdiden verilmektedir. Roma unsurunun amacının ne olduğunu yakında görecek ve hissedeceğiz. Tanrı’nın sözüne inanacak ve itaat edecek olan herkes, bunun sonucu olarak kınanma ve zulme uğrayacaktır.” Büyük Mücadele, 563–581.