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.
La parabole des dix vierges se répète à la lettre même dans l’histoire des cent quarante-quatre mille. Le chapitre deux d’Habacuc expose le cœur de la parabole lorsqu’il identifie la vision qui parle à la fin.
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.
Ndichaima pa ulonda wangu, na kujiweka juu ya mnara, nami nitaangalia ili nione atakachoniambia, na nitajibu nini nitakapokaripiwa. Bwana akanijibu, akasema, Iandike njozi hiyo, ukaifanye iwe wazi juu ya mbao, ili aisomaye apate kusoma mbio. Kwa maana njozi hiyo ingali ni kwa wakati uliowekwa; lakini mwisho wake itanena, wala haitasema uongo; ijapokawia, ingojee; kwa sababu hakika itakuja, haitakawia. Tazama, roho yake iliyojivuna si nyofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Aayata ta ashirin da bakwai ta Daniyel goma sha ɗaya ma tana bayyana “ƙayyadadden lokaci.”
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.
Na mioyo ya wafalme hawa wawili itakuwa imeelekezwa kutenda mabaya, nao watasema uongo mezani pamoja; lakini hayo hayatastawi, kwa maana mwisho bado u katika wakati uliowekwa. Danieli 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.
रोमद्वारा स्थापित “दर्शन” “नियुक्त समय”को निम्ति हो, र जसको हृदय दुष्टता गर्नमा लागेको छ र जो एउटै मेजमा झूट बोल्छन् ती दुई राजा यस्तो एक भविष्यसूचक मार्गचिह्नलाई पहिचान गराउँछन्, जो दर्शनले “बोल्नु” अघि आइपुग्छ। नियुक्त समयभन्दा अघि दुई राजाहरू “झूट” बोल्छन्; तर जब दर्शन नियुक्त समयमा बोल्छ, तब त्यसले झूट बोल्दैन। नियुक्त समय संयुक्त राज्य अमेरिकामा आइतबारको व्यवस्था हो, र मेजमा भएको त्यो भेटले एक भविष्यसूचक अवधिको आरम्भलाई चिन्हित गर्दछ। “दर्शन” इतिहासमा आइतबारको व्यवस्थामा पूरा हुन्छ, तर त्यो आइतबारको व्यवस्थाभन्दा अगावै स्थापित गरिन्छ। यो स्पष्ट छ, किनकि विश्वासीहरूलाई दर्शनको प्रतीक्षा गर्न भनिएको छ, र उनीहरूलाई दर्शन प्रकाशित गर्न पनि भनिएको छ। यदि दर्शन अझै स्थापित भएको नै थिएन भने, त्यसको परिपूर्तिभन्दा अगावै उनीहरूले त्यसलाई प्रकाशित गर्न सक्दैनथे।
Jeremiah represents those who “wait” for the vision:
Yeremiya anawakilisha wale “wanaongoja” maono:
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 Bwana, wewe wajua; unikumbuke, unionee, na uninipizie kisasi juu ya wale wanaonifuatia; usiniondoe katika ustahimilivu wako; ujue ya kuwa kwa ajili yako nimechukua laumu. Maneno yako yalionekana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Sikuketi katika kusanyiko la wenye dhihaka, wala sikufurahi; naliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Mbona maumivu yangu ni ya daima, na jeraha langu haliponi, likikataa kuponywa? Je! utakuwa kwangu kama mdanganyifu kabisa, na kama maji yapungukayo? Kwa hiyo Bwana asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukitenga kilicho cha thamani na kilicho kibaya, utakuwa kama kinywa changu; wao na wakurudie wewe, lakini usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba wenye boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe, ili kukuokoa na kukupokonya, asema Bwana. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wa kutisha. Yeremia 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.
Ang kautusan ng Linggo sa USA ang siyang dako kung saan itinatatak ang sagisag ng “pag-alaala.” Doon ang Sabbath, na dapat laging alalahanin, ay nagiging huling usapin ng pagsubok. Doon inaalala ang patutot ng Tiro, na nalimutan na. Doon inaalala ng Diyos ang mga kasalanan ng Babilonia at iginagawad sa kaniya ang hatol na makalawa.
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.”
FF は対象言語名として特定できません。翻訳先の言語（例：Français、Suomi、Farsi など）を指定してください。
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.
തുടർന്ന്, എട്ടാം ദിവസം അവർ ശിശുവിനെ പരിച്ഛേദനം ചെയ്യുവാൻ വന്നു; അവന്റെ പിതാവിന്റെ പേരുപോലെ അവനെ സഖറിയാ എന്നു വിളിച്ചു. എന്നാൽ അവന്റെ അമ്മ ഉത്തരം പറഞ്ഞു: അങ്ങനെ അല്ല; അവൻ യോഹന്നാൻ എന്നു വിളിക്കപ്പെടും. അവർ അവളോടു പറഞ്ഞു: ഈ പേരിൽ വിളിക്കപ്പെടുന്നവൻ നിന്റെ ബന്ധുജനങ്ങളിൽ ആരും ഇല്ലല്ലോ. പിന്നെ അവർ അവന്റെ പിതാവിനോടു അവനെ എന്ത് എന്നു വിളിക്കണമെന്നു ചിഹ്നങ്ങളാൽ ചോദിച്ചു. അപ്പോൾ അവൻ ഒരു എഴുതുപലക ചോദിച്ചു വാങ്ങി എഴുതി: അവന്റെ പേര് യോഹന്നാൻ എന്നു. അതിനെക്കുറിച്ചു എല്ലാവരും അത്ഭുതപ്പെട്ടു. ഉടനെ അവന്റെ വായ് തുറക്കപ്പെട്ടു, നാവും അഴിയുകയും ചെയ്തു; അവൻ സംസാരിച്ചു ദൈവത്തെ സ്തുതിച്ചു. ലൂക്കാ 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.
Na sheria ya Jumapili nchini Marekani jeraha la mauti la upapa linaponywa, naye huwa ufalme wa nane ulio wa wale saba, wakati Marekani, ambaye rais wake Donald Trump ndiye rais wa nane aliye wa wale saba. Katika wakati huo huo, wale mia moja arobaini na nne elfu wanainuliwa kama bendera. Wale mia moja arobaini na nne elfu ni kanisa la nane lililo la yale saba. Katika sheria ya Jumapili, namba nane inawekwa alama, na ilikuwa katika siku ya nane kwamba Yohana alitahiriwa na Zakaria akasema. Zakaria maana yake ni kwamba Mungu “amekumbuka.” Sheria ya Jumapili ni bandia ya Sabato ya kweli iliyopaswa “kukumbukwa.” Katika sheria ya Jumapili kahaba wa Tiro “anakumbukwa.” Ni katika sheria ya Jumapili kwamba Mungu “anakumbuka” dhambi za Babeli na kuifanya hukumu yake kuwa maradufu.
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.”
యిర్మియా మొదటి నిరాశను అనుభవించినవారిని, అలాగే ఆలస్యం చేయుచున్న దర్శనమును నిరీక్షించువారిని సూచించుచున్నాడు. అతడు, నిర్ణయింపబడిన కాలమందు దర్శనము మాటలాడి అబద్ధము పలుకనప్పుడు, దేవుని నోరుగా నిలుచు విశ్వాసస్థులను సూచించుచున్నాడు. నిర్ణయింపబడిన కాలమందు మాటలాడే ఆ దర్శనమునకు ముందు, ఒకే బల్లయొద్ద ఇద్దరు రాజులు ఒకరితో ఒకరు అబద్ధములు చెప్పుకొనుట సంభవించును. ఆ సంఘటన ఆదివారపు చట్టమునకు పూర్వము సంభవించుచున్నది; కాబట్టి అది పదమూడు నుండి పదిహేను వచనములలో వివరించబడిన పానియుము చరిత్రలోనే సంభవించుచున్నది; అదే కాలములో “ప్రజల దోపిడీదారులు” “దర్శనమును” స్థాపించుదురు.
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.
Et en ces temps-là, plusieurs s’élèveront contre le roi du Midi; et les violents de ton peuple se soulèveront pour accomplir la vision; mais ils tomberont. Daniel 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.
Le « brigands » représentent Rome, et Rome, dans les derniers jours, c’est le catholicisme. Le pape établit la vision, et il le fait dans la période qui précède immédiatement la loi du dimanche. Il le fait en intervenant dans la bataille de Panium, où Trump l’emporte sur Poutine. La bataille eut lieu en l’an 200 av. J.-C., la même année où la Rome païenne entra dans l’histoire prophétique. Pompée le Grand conquit Jérusalem en 63 av. J.-C. Cet événement se produisit au cours de sa campagne en Orient, lorsqu’il intervint dans une guerre civile entre les frères hasmonéens Hyrcan II et Aristobule II. Pompée prit le parti d’Hyrcan II, assiégea Jérusalem, et finit par prendre la ville après un siège de trois mois. Cela marqua la fin de l’indépendance de la Judée et le commencement du contrôle romain sur la région, laquelle deviendrait plus tard une province soumise à la domination romaine.
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.
Kabla ya sheria ya Jumapili, papa anaingilia kati katika historia inayohusishwa na vita vya Panium. Anapoingia katika historia ya kinabii, kuonekana kwake kunathibitisha maono; yale maono ambayo bado “yatanena” katika “wakati uliowekwa” wa sheria ya Jumapili nchini Marekani. “Maono” yaliyokawia ni unabii ulioshindwa kutimia ambao uliashiria mwanzo wa wakati wa kukawia katika mfano wa mabikira kumi. Pia yaliashiria kuwasili kwa malaika wa pili wa wale malaika watatu wa Ufunuo kumi na nne. Utabiri ulioshindwa kutimia ambao uliingiza kipindi cha kungojea, na himizo la “kungojea” kutimizwa kwake, ijapokuwa ulikawia.
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.
Katika historia ya Wamilleri, wakati wa kukawia uliisha katika mkutano wa kambi wa Exeter kuanzia tarehe 12 hadi 17 Agosti, 1844. Kukatishwa tamaa kulikosababishwa na unabii ulioshindwa kutimia, kukaanzisha kipindi cha kungojea kilichokusudiwa kukamilisha tabia katika makundi mawili ya mabikira, kisha kukafuatia ufafanuzi wa unabii ule uliokuwa umeshindwa hapo awali. Ufafanuzi wa Exeter hutambulisha maelezo yanayohusiana na njozi wakati inapotimizwa. Sifa hizohizo zaweza kuonekana katika Mathayo sura ya kumi na sita, wakati Kristo alipowapeleka wanafunzi Wake Kaisaria Filipi. Tangu wakati huo na kuendelea Kristo aliwafundisha wanafunzi moja kwa moja yale yaliyokuwa yatatukia msalabani.
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.
Từ lúc ấy, Đức Chúa Jêsus bắt đầu tỏ cho các môn đồ biết rằng Ngài phải đi đến Giê-ru-sa-lem, phải chịu nhiều khổ bởi các trưởng lão, các thầy tế lễ cả, và các thầy thông giáo, phải bị giết, và đến ngày thứ ba phải sống lại. Ma-thi-ơ 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.
Il convient de noter que le verset qui vient d’être cité se situe entre le moment où Jésus identifie que Pierre avait été dirigé par le Saint-Esprit dans sa confession de Jésus comme le Christ, le Fils du Dieu vivant, et celui où, lorsque le Christ commença à leur enseigner la croix à venir, Pierre s’opposa à ce message, de sorte que le Christ appela Pierre Satan. Le message qui est descellé lorsque la vision est établie produit deux catégories d’adorateurs, toutes deux représentées par Pierre.
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.
सीसरिया फिलिप्पी पानियम है, और ये दोनों मसीह की रेखा में क्रूस के नियुक्त समय तक ले जाते हैं—मिलेराइट इतिहास में 22 अक्तूबर, 1844, और आज रविवार के कानून तक। पानियम, सीसरिया फिलिप्पी और एक्सेटर कैम्प-मीटिंग एक ही भविष्यद्वाणीगत मार्गचिह्न हैं। इसी मार्गचिह्न पर कथानक में पोप के प्रवेश के साथ दर्शन स्थापित किया जाता है। दर्शन की स्थापना नियुक्त समय से पूर्व होती है, क्योंकि सीसरिया फिलिप्पी क्रूस से पूर्व था, एक्सेटर कैम्प-मीटिंग 22 अक्तूबर, 1844 से पूर्व थी, और 200 ईसा-पूर्व में पानियम, 63 ईसा-पूर्व में पोम्पी द्वारा यरूशलेम पर विजय प्राप्त करने से पूर्व था। संयुक्त राज्य अमेरिका में रविवार के कानून से कुछ समय पहले, पोप, जो सोर की वैश्या है, भविष्यद्वाणीगत इतिहास में प्रकट रीति से प्रवेश करेगा। जब वह ऐसा करेगा, तब दर्शन स्थापित हो जाएगा।
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.
Vision-la kapitel elfweg qellta nigis proxy-war zetu metsära. Nigis proxy-war qadamawi, akir proxy-war yäsäyyäl; səläzih akir proxy-war andinetawi prophetic bahriyāt yizäläw alläw qadamawiw gar. Nigus zä-debub, bə-səm Vladimir yämiyämäsəl, yä-mähbär gizat malät new, bə-papa ena bə-United States of America prezident mahibär yitäfärräsal. Akirawiw papa, bə-Fitḥa Yohannis asra-səbat molfäna, kä-säbat yähonä səmentäññaw yihonal; ena akirawiw prezidentim, kä-säbat yähonä səmentäññaw yihonal, andihum yä-and məto arbat zätänäya arat shih ensign-u.
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.
Le rapport entre le pape et le président, au commencement, était une « alliance secrète », et l’alliance du huitième et dernier président avec le pape sera elle aussi « secrète », car, durant cette période, la prostituée de Tyr est prophétiquement « oubliée ». L’alliance entre Reagan et le pape Jean-Paul II était secrète, mais, dans le même temps, le pape devint le visage le plus reconnaissable de la terre. Ce qui est « oublié » au sujet de la prostituée de Tyr, qui se livre à la fornication avec tous les rois de la terre, c’est une caractéristique précise de la papauté, qui fait entrer tous ses péchés dans une seule catégorie de rébellion. Cette caractéristique est la prétention de l’Église catholique à l’« infaillibilité ». Ce fait est d’une importance si grande à discerner que je terminerai maintenant cet article par un chapitre de Sister White. Nous poursuivrons ces lignes dans l’article suivant, mais, tandis que vous lisez le chapitre suivant de The Great Controversy, souvenez-vous que presque tous les membres du cabinet de Trump sont catholiques romains, avec un mélange de pentecôtisme et une influence constante de Franklin Graham, qui a récemment appelé à des prières publiques pour l’antichrist de la prophétie biblique.
“Liberty of Conscience Threatened
« La liberté de conscience menacée »
“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 wurdt no troch Protestanten mei folle gruttere geunst beskôge as yn eardere jierren. Yn dy lannen dêr’t it katolisisme net de oerhân hat, en de papisten in fersoenlike koers farre om ynfloed te winnen, is der in tanimmende ûnferskilligens oangeande de learen dy’t de herfoarme tsjerken skiede fan ’e pauslike hiërargy; de opfetting wint fjild dat wy, alles mei-inoar nommen, yn wêzentlike punten net sa fier faninoar ferskille as men oannommen hat, en dat in bytsje tajefte fan ús kant ús ta in better begryp mei Rome bringe sil. Der wie in tiid dat Protestanten grutte wearde hechten oan ’e frijheid fan it gewisse, dy’t sa djoer kocht wie. Sy learden harren bern om it pausdom te ferachtsjen en holden út dat it sykjen fan harmony mei Rome ûntrou oan God wêze soe. Mar hoe tige oars binne de gefoelens dy’t no útsprutsen wurde!”
“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.
“ບັນດາຜູ້ປົກປ້ອງສັນຕະປາປາອ້າງວ່າ ຄຣິດຈັກໄດ້ຖືກກ່າວຮ້າຍ ແລະ ໂລກໂປຣເຕສແຕນກໍມີແນວໂນ້ມທີ່ຈະຍອມຮັບຄຳກ່າວນັ້ນ. ຫຼາຍຄົນຍືນຍັນວ່າ ການຕັດສິນຄຣິດຈັກໃນປັດຈຸບັນໂດຍອີງໃສ່ຄວາມຊົ່ວຊ້າ ແລະ ຄວາມໄຮ້ເຫດຜົນທີ່ເຄີຍເປັນເຄື່ອງໝາຍແຫ່ງການປົກຄອງຂອງນາງໃນຊ່ວງຫຼາຍສັດຕະວັດແຫ່ງຄວາມບໍ່ຮູ້ ແລະ ຄວາມມືດມົນນັ້ນ ເປັນການບໍ່ຍຸດຕິທຳ. ພວກເຂົາແກ້ຕົວໃຫ້ແກ່ຄວາມໂຫດຮ້າຍອັນນ່າສະພຶງກົວຂອງນາງວ່າເປັນຜົນຂອງຄວາມປ່າເຖື່ອນແຫ່ງຍຸກສະໄໝນັ້ນ ແລະ ອ້າງວ່າອິດທິພົນຂອງອາລະຍະທຳສະໄໝໃໝ່ໄດ້ປ່ຽນແປງຄວາມນຶກຄິດຂອງນາງແລ້ວ.”
“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?
“Je, watu hawa wamesahau dai la kutokosea lililotolewa kwa muda wa miaka mia nane na mamlaka hii yenye kiburi? Mbali kabisa na kuachwa, dai hili lilithibitishwa katika karne ya kumi na tisa kwa msisitizo mkubwa kuliko wakati wowote uliotangulia. Kwa kuwa Roma hudai kwamba ‘kanisa halijapata kukosea kamwe; wala, kwa mujibu wa Maandiko, halitakosea kamwe’ (John L. von Mosheim, Institutes of Ecclesiastical History, book 3, century II, part 2, chapter 2, section 9, note 17), yawezekanaje likatae kanuni zile zilizotawala mwenendo wake katika zama zilizopita?”
“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.
पोपीय कलीसिया अपनी निष्कपटता के दावे को कभी नहीं छोड़ेगी। जिन्होंने उसके सिद्धान्तों को अस्वीकार किया है, उनके उत्पीड़न में उसने जो कुछ किया है, उसे वह उचित मानती है; और यदि अवसर प्रस्तुत किया जाए, तो क्या वह उन्हीं कर्मों को फिर से न दोहराएगी? जो बंधन अब लौकिक सरकारों द्वारा उस पर लगाए गए हैं, यदि वे हटा दिए जाएँ और रोम को उसकी पूर्व शक्ति में पुनः स्थापित कर दिया जाए, तो शीघ्र ही उसके अत्याचार और उत्पीड़न का पुनरुत्थान हो जाएगा।
“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.’
«رکڻيو ليکڪ ضمير جي آزادي جي حوالي سان پاپائي درجي بندي جي روش بابت، ۽ انهن خطرن بابت جيڪي خاص طور تي آمريڪا جي گڏيل رياستن کي ان جي پاليسي جي ڪاميابي سبب درپيش آهن، هن ريت لکي ٿو: ’ڪيترائي اهڙا آهن، جيڪي آمريڪا جي گڏيل رياستن ۾ رومن ڪيٿولڪيت بابت ڪنهن به خوف کي تنگ نظري يا ٻاراڻي سوچ سان منسوب ڪرڻ لاءِ تيار آهن. اهڙا ماڻهو رومنزم جي ڪردار ۽ روش ۾ اسان جي آزاد ادارن جي خلاف ڪا به دشمني نٿا ڏسن، يا ان جي واڌ ويجهه ۾ ڪا به نحس علامت نٿا لهن. اچو ته پوءِ، سڀ کان پهرين، پنهنجي حڪومت جي ڪجهه بنيادي اصولن جو ڪيٿولڪ چرچ جي اصولن سان مقابلو ڪريون.‘»
“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.’
থিনল্যান্ডৰ সংবিধানে বিবেকৰ স্বাধীনতাৰ নিশ্চয়তা দিয়ে। ইয়াতকৈ অধিক প্ৰিয় বা অধিক মৌলিক আন একোৱেই নাই। পোপ পিয়াছ নৱমে, ১৫ আগষ্ট, ১৮৫৪ তাৰিখৰ তেওঁৰ পৰিপত্ৰত, কৈছিল: ‘বিবেকৰ স্বাধীনতাৰ পক্ষত উত্থাপিত অবাস্তৱ আৰু ভ্ৰান্ত মতবাদসমূহ বা উন্মত্ত উচ্চাৰণসমূহ এক অতি মহামাৰিসদৃশ ভ্ৰান্তি—এনে এক মহামাৰী, যাক অন্য সকলোতকৈ অধিক ভয় কৰিবলগীয়া, বিশেষকৈ এখন ৰাষ্ট্ৰত।’ একেই পোপে, ৮ ডিচেম্বৰ, ১৮৬৪ তাৰিখৰ তেওঁৰ পৰিপত্ৰত, ‘যিসকলে বিবেকৰ স্বাধীনতা আৰু ধৰ্মীয় উপাসনাৰ স্বাধীনতা ঘোষণা কৰে,’ তেওঁলোকক অভিশপ্ত ঘোষণা কৰিছিল; লগতে ‘এনেকুৱা সকলো লোককো, যিসকলে ধাৰ্য্য কৰে যে গিৰ্জাই বলপ্ৰয়োগ কৰিব নোৱাৰে।’
“‘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.’…
“‘Tono maalum ya Roma nchini Marekani haimaanishi mabadiliko ya moyo. Yeye ni mvumilivu pale ambapo hana nguvu. Askofu O’Connor asema: ‘Uhuru wa dini huvumiliwa tu mpaka kinyume chake kiweze kutekelezwa bila hatari kwa ulimwengu wa Kikatoliki.’… Askofu Mkuu wa St. Louis aliwahi kusema: ‘Uzushi na kutokuamini ni makosa ya jinai; na katika nchi za Kikristo, kama vile Italia na Hispania, kwa mfano, ambako watu wote ni Wakatoliki, na ambako dini ya Kikatoliki ni sehemu ya lazima ya sheria ya nchi, hayo huadhibiwa kama makosa mengine ya jinai.’…”
“‘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.
« Chaque cardinal, archevêque et évêque de l’Église catholique prête un serment d’allégeance au pape, dans lequel figurent les paroles suivantes : “Les hérétiques, les schismatiques et les rebelles à notre dit seigneur (le pape), ou à ses susdits successeurs, je les persécuterai et combattrai de toutes mes forces.” » — Josiah Strong, Our Country, ch. 5, pars. 2–4.
“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.
“E teke mooni cewa akwai Kiristoci na gaske a cikin tarayyar Roman Katolika. Dubban mutane a cikin waccan coci suna bauta wa Allah bisa ga mafi kyawun hasken da suke da shi. Ba a yarda su sami damar isa ga Kalmarsa ba, sabili da haka ba sa gane gaskiya. Ba su taɓa ganin bambanci tsakanin hidima mai rai ta zuciya da kuma zagayowar siffofi da bukukuwa na waje kawai ba. Allah yana duban waɗannan rayuka da tausayi mai taushi, ganin cewa an hore su cikin bangaskiya mai ruɗarwa kuma marar gamsarwa. Zai sa haskoki na haske su kutsa cikin duhun ƙwarai da ya kewaye su. Zai bayyana musu gaskiya kamar yadda take cikin Yesu, kuma da yawa har yanzu za su ɗauki matsayinsu tare da mutanensa.”
“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.
“Lakini Urumi kama mfumo haupatani tena na injili ya Kristo sasa kuliko ilivyowahi kupatana katika kipindi chochote cha awali cha historia yake. Makanisa ya Kiprotestanti yako katika giza kuu, la sivyo yangetambua ishara za nyakati. Kanisa la Kirumi lina mipango ya mbali na njia za utendaji zenye kufika kila mahali. Linatumia kila mbinu ili kupanua ushawishi wake na kuongeza nguvu zake kwa maandalizi ya mapambano makali na ya azimio thabiti ya kuyarejesha mamlaka juu ya ulimwengu, kuanzisha upya mateso, na kubatilisha yote ambayo Uprotestanti umefanya. Ukatoliki unazidi kupata nguvu kila upande. Tazameni kuongezeka kwa idadi ya makanisa yake na nyumba zake za ibada katika nchi za Kiprotestanti. Tazameni umaarufu wa vyuo vyake na seminari zake huko Amerika, zinazoungwa mkono sana na Waprotestanti. Tazameni kukua kwa urituali nchini Uingereza na kuasi kwa mara nyingi kwenda katika safu za Wakatoliki. Mambo haya yanapaswa kuamsha wasiwasi wa wote wanaothamini kanuni safi za injili.”
“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.
“Protestantlar papalığı dəyişdirmiş və ona himayədarlıq etmişlər; onlar elə güzəştlərə və güzəştli razılaşmalara getmişlər ki, papistlərin özləri belə bunu görüb heyrətə gəlir və başa düşə bilmirlər. İnsanlar Romanizmin həqiqi xarakterinə və onun hökmranlığından gözlənilməli olan təhlükələrə gözlərini yumurlar. Xalq mülki və dini azadlığın bu ən təhlükəli düşməninin irəliləyişlərinə qarşı müqavimət göstərmək üçün oyadılmalıdır.”
“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.
«Жуда кўп протестантлар католик динини жозибасиз, унинг ибодатини эса зерикарли ва маъносиз маросимлар айланмаси, деб ҳисоблайдилар. Ана шу ерда улар хатога йўл қўядилар. Римчилик алдовга асосланган бўлса-да, у қўпол ва ноўнғай сохтакорлик эмас. Рим черковининг диний хизмати ниҳоятда таъсирчан маросимдир. Унинг ҳашаматли намойиши ва тантанали расм-русумлари халқнинг ҳис-туйғуларини мафтун этади ҳамда ақл ва виждон овозини сукутга чўмдиради. Кўз мафтун бўлади. Муҳташам черковлар, салобатли юришлар, олтин қурбонгоҳлар, гавҳарлар билан безатилган муқаддас жойлар, сара суратлар ва нафис ҳайкалтарошлик гўзалликка муҳаббатга мурожаат қилади. Қулоқ ҳам асир этилади. Мусиқа тенгсиздир. Унинг улуғ соборларининг баланд гумбазлари ва устунли йўлаклари оша кўтарилиб, кўплаб овозлар оҳанги билан уйғунлашган, теран садоли органнинг бой наволари қалбни ҳайбат ва эҳтиром ҳисси билан тўлдирмай қолмайди.»
“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.
Ce faste extérieur, cette pompe et ces cérémonies, qui ne font que railler les aspirations de l’âme malade du péché, sont une preuve de corruption intérieure. La religion du Christ n’a nul besoin de tels attraits pour se recommander. Dans la lumière qui resplendit de la croix, le christianisme véritable apparaît si pur et si beau qu’aucune parure extérieure ne peut en rehausser la vraie valeur. C’est la beauté de la sainteté, un esprit doux et paisible, qui a du prix devant Dieu.
“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.
“Fuɓɓinde ndiiɗɗi e style wonaa ndewtere ndii hollata miijo laaɓɗo, ɓeyduɗo. Miijooji mawni ɗi art, e laɓɓinal njamuɗo moƴƴere e ɓernde, ko ɓe njooɗii kaŋko e hakkilleeji ɗi adunaaru e ɗi ɗowtinaaki ɓandu. Nde ɓe heewi, Iblisa huutira ɓe ngam waɗde yimɓe yejjita soḍɗe ɓernde ndee, ngam ɓe majjina yiyde nguurndam garoowo, ɗum ɗumalaaɗo, ngam ɓe waylitana Balloowo maɓɓe mo laaɓaaɗo, e ngam ɓe nguurira adunaaru ndu tan.”
“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.
外面的宗教，对未重生的心是有吸引力的。天主教敬拜中的壮丽与仪式，具有一种诱惑人、迷惑人的力量，许多人因此受了欺骗；他们竟把罗马教会看作通往天国的真正门户。惟有那些将自己的脚坚定地立在真理根基之上，并且其心因上帝的灵而得更新的人，才能不受其影响。成千上万对基督没有经验性认识的人，将被引导去接受那有敬虔的外貌、却无敬虔实质能力的形式。这样的宗教，正是众人所渴望的。
“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.
教會自稱有赦罪之權，便使羅馬教徒自覺可以放膽犯罪；而告解之條例，若非藉此便不得赦免，也同樣助長作惡。凡跪在墮落之人面前，並在告解中傾吐自己心中隱密的思想與意念者，乃是在羞辱自己的人格，貶抑其靈魂一切高貴的本能。當他向一位司鐸——一個會犯錯、帶罪的必死之人，且往往又因酒色而敗壞——揭露自己生平的罪時，他品格的標準便因此降低，並且隨之被污穢。他對上帝的觀念也被貶低到墮落人性的樣式，因為司鐸是作為上帝的代表而立。這種人向人告解的貶抑之舉，正是那隱密的泉源，世上許多污穢世界、使其適於最後毀滅的邪惡，皆由此流出。然而，對那愛好放縱私慾的人而言，向同為必死之人的人認罪，比向上帝敞開心靈更為中意。對人性而言，行苦修比棄絕罪惡更覺順口；以麻衣、蕁麻和磨人的鎖鏈來苦待肉體，比釘死肉體的私慾更為容易。屬肉體的心寧可負擔沉重的軛，也不肯俯首於基督的軛之下。
“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.
„Ühe vahel Rooma Kiriku ja juudi koguduse vahel Kristuse esimese tuleku ajal on silmatorkav sarnasus. Kuigi juudid salaja tallasid jalge alla iga Jumala käsuõpetuse põhimõtte, olid nad väliselt selle ettekirjutuste täitmises äärmiselt ranged, koormates seda nõudmiste ja pärimustega, mis muutsid kuulekuse valusaks ja raskeks. Nii nagu juudid tunnistasid end austavat käsuõpetust, nõnda väidavad ka roomakatoliiklased, et nad austavad risti. Nad ülendavad Kristuse kannatuste sümbolit, samal ajal kui nad oma elus salgavad Teda, keda see sümbol esindab.
“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.
“教皇派的人把十字架置于他们的教堂上、祭坛上，也置于他们的衣服上。到处都可见十字架的徽号。到处它在外表上受人尊崇并被高举。然而，基督的教训却被埋没在一大堆毫无意义的传统、错误的解释和严苛的勒索之下。救主论到那些偏执犹太人的话，用在罗马天主教会的领袖身上，更是有力地适用：‘他们把难担的重担捆起来，搁在人的肩上，但自己连一个指头也不肯动。’马太福音23:4。凡有良心的人，因惧怕触怒了上帝而招致他的忿怒，便长期处于不断的惊恐之中；与此同时，教会中许多显贵却过着奢华和纵欲享乐的生活。”
“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.
„Dər surətan və müqqəddəs yadgərrəyin ibadəti, müqqəddəslərin çağırışı və papanın ucaldılması, xalqın zehnini Allahdan və Onun Oğlundan döndərmək üçün Şeytanın qurğularıdır. Onların həlakını həyata keçirmək üçün o, diqqətlərini yalnız Onun vasitəsilə qurtuluş tapa biləcəkləri Şəxsdən çevirməyə çalışır. O, onları belə deyən Şəxsin yerinə qoyula biləcək hər hansı bir obyektə yönəldəcəkdir: “Ey zəhmət çəkənlər və ağır yüklü olanların hamısı, Mənim yanıma gəlin, Mən sizə rahatlıq verəcəyəm.” Matthew 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.
“C’est l’effort constant de Satan de dénaturer le caractère de Dieu, la nature du péché et les véritables enjeux engagés dans le grand conflit. Ses sophismes diminuent l’obligation de la loi divine et donnent aux hommes licence de pécher. En même temps, il les amène à entretenir de fausses conceptions de Dieu, de sorte qu’ils le considèrent avec crainte et haine plutôt qu’avec amour. La cruauté inhérente à son propre caractère est attribuée au Créateur; elle s’incarne dans des systèmes religieux et s’exprime dans des modes de culte. Ainsi l’esprit des hommes est aveuglé, et Satan s’assure d’eux comme de ses agents pour faire la guerre à Dieu. Par des conceptions perverties des attributs divins, les nations païennes ont été conduites à croire les sacrifices humains nécessaires pour s’assurer la faveur de la Divinité; et d’horribles cruautés ont été perpétrées sous les diverses formes de l’idolâtrie.”
“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.
“Kanisa Katoliki la Roma, likiunganisha maumbo ya upagani na Ukristo, na, kama upagani, likiipotosha tabia ya Mungu, limetumia desturi zisizo pungufu kwa ukatili na kuchukiza. Katika siku za ukuu wa Roma kulikuwapo vyombo vya mateso ili kulazimisha kukubali mafundisho yake. Palikuwapo mti wa kuchomea kwa ajili ya wale ambao hawangekubali madai yake. Palikuwapo mauaji ya halaiki kwa kiwango ambacho hakitajulikana kamwe mpaka kitakapofunuliwa katika hukumu. Wakuu wa kanisa walijifunza, chini ya Shetani bwana wao, kubuni njia za kuleta mateso makali zaidi iwezekanavyo bila kukomesha maisha ya mhanga. Katika visa vingi utaratibu huo wa kishetani ulirudiwa mpaka kufikia kikomo cha juu kabisa cha ustahimilivu wa kibinadamu, mpaka maumbile yalipokata tamaa katika pambano hilo, na mteseka akaupokea mauti kama ukombozi mtamu.
“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.
“ဟူသို့ပင် ရောမ၏ ဆန့်ကျင်ဘက်များ၏ ကံကြမ္မာ ဖြစ်ခဲ့သည်။ သူမ၏ လိုက်နာသူများအတွက်မူ သူမ၌ ဒဏ်တုတ်၏ စည်းကမ်း၊ အစာငတ်မွတ်ခေါင်းပါးမှု၏ စည်းကမ်း၊ ကိုယ်ခန္ဓာကို ညှဉ်းပန်းနှိပ်စက်သော တင်းကျပ်မှုအမျိုးမျိုး—စိတ်နှလုံးကို မချမ်းမသာဖြစ်စေသော ပုံစံမျိုးစုံအတိုင်း—ရှိခဲ့သည်။ ကောင်းကင်ဘုံ၏ ကျေးဇူးမျက်နှာသာကို ရရှိစေရန်၊ အပြစ်ဝန်ခံနောင်တရသူများသည် သဘာဝတရား၏ ဥပဒေများကို ချိုးဖောက်ခြင်းအားဖြင့် ဘုရားသခင်၏ ဥပဒေများကို ချိုးဖောက်ခဲ့ကြသည်။ လူသား၏ မြေကြီးပေါ်နေထိုင်ရာ ခရီးစဉ်ကို မင်္ဂလာပေး၍ ရွှင်လန်းစေရန် ကိုယ်တော် ဖွဲ့စည်းထားသော ချည်နှောင်မှုများကို ဖြတ်တောက်ပစ်ရန် သူတို့ကို သင်ကြားပေးခဲ့သည်။ သင်္ချိုင်းမြေသည် မိမိတို့၏ သဘာဝဆိုင်ရာ ချစ်ခင်စွဲလမ်းမှုများကို ချိုးနှိမ်နိုင်ရန်၊ မိမိတို့နှင့်တကွ ဖန်ဆင်းခံများအပေါ် သနားကြင်နာမှုနှင့် ဆိုင်သော အတွေးအခေါ်နှင့် ခံစားချက်တိုင်းကို ဘုရားသခင်ရှေ့တွင် မနှစ်သက်ဖွယ်အရာဟူ၍ ဖိနှိပ်ချုပ်တည်းရန် အချည်းနှီးကြိုးပမ်းလျက် အသက်တာကို ကုန်ဆုံးခဲ့ကြသော သန်းပေါင်းများစွာသော သားကောင်များကို ထိန်းသိမ်းလျက်ရှိသည်။”
“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.
“སཱཏན་གྱིས་བརྒྱ་ཕྲག་མང་པོའི་རིང་ལ་མངོན་པར་བསྟན་པའི་གཏན་འཁེལ་ཅན་གྱི་གདུག་རྩུབ་དེ་ང་ཚོས་རྟོགས་འདོད་ན། དེ་ནི་དཀོན་མཆོག་གི་སྐོར་ནས་གཏན་ནས་མ་ཐོས་པ་རྣམས་ཀྱི་ནང་མ་ཡིན་པར། ཡེ་ཤུའི་ཆོས་ལུགས་ཀྱི་སྙིང་དབུས་དང་དེའི་ཁྱབ་ཁོངས་ཡོངས་སུ་མངོན་པར་བསྟན་པ་དེ་ཡིན་པས། ང་ཚོས་རོ་མའི་ཆོས་ལུགས་ཀྱི་ལོ་རྒྱུས་ལ་ལྟ་བ་ཙམ་གྱིས་འཐུས། འཁྲུལ་བསླུ་རྒྱ་ཆེ་བའི་ལམ་ལུགས་ཆེན་པོ་འདིའི་བརྒྱུད་ནས་ངན་པའི་རྒྱལ་པོས་དཀོན་མཆོག་ལ་མ་གུས་པ་འབྱུང་བ་དང་། མི་ལ་སྡུག་བསྔལ་འབྱུང་བའི་རང་གི་དགོས་པ་སྒྲུབ་པ་ཡིན། དང་། ང་ཚོས་ཁོང་གིས་བསླུ་བའི་ཚུལ་དུ་རང་ཉིད་སྦས་ཏེ། ཆོས་ཚོགས་ཀྱི་མགོ་ཁྲིད་རྣམས་བརྒྱུད་ནས་རང་གི་བྱ་བ་ཇི་ལྟར་སྒྲུབ་པ་མཐོང་བའི་ཚེ། ཁོང་ལ་གསུང་རབ་ལ་ཞེ་སྡང་ཆེན་པོ་ཡོད་པ་དེ་ང་ཚོས་དེ་བས་ལེགས་པར་རྟོགས་ཐུབ། གླེགས་བམ་དེ་བཀླགས་ན། དཀོན་མཆོག་གི་ཐུགས་རྗེ་དང་བྱམས་པ་མངོན་པར་འགྱུར་ཞིང་། ཁོང་གིས་མི་རྣམས་ལ་ལྗིད་པོ་ཆེ་བའི་ཁུར་པོ་འདི་རྣམས་གང་ཡང་མི་འགེལ་བ་ཡང་མཐོང་འགྱུར། ཁོང་གིས་འདོད་པ་ནི་སེམས་ཆགས་ཤིང་འགྱོད་པས་གང་བའི་སྙིང་། དམའ་ས་ཅན་ཞིང་བཀའ་ལ་ཉན་པའི་སེམས་ཉིད་ཙམ་ཡིན།”
“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.
„Քրիստոս Իր կյանքով ոչ մի օրինակ չի տալիս, թե տղամարդիկ և կանայք պետք է մեկուսանան վանքերում, որպեսզի պիտանի դառնան երկնքի համար։ Նա երբեք չի ուսուցանել, թե սերն ու կարեկցանքը պետք է ճնշվեն։ Փրկչի սիրտը լցված էր սիրով։ Որքան մարդը մոտենում է բարոյական կատարելությանը, այնքան ավելի սուր են դառնում նրա զգայունությունները, այնքան ավելի խորաթափանց է դառնում նրա ընկալումը մեղքի հանդեպ, և այնքան ավելի խորն է նրա կարեկցանքը տառապյալների նկատմամբ։ Պապը հավակնում է լինել Քրիստոսի փոխանորդը, բայց ինչպե՞ս է նրա բնավորությունը համեմատվում մեր Փրկչի բնավորության հետ։ Երբևէ հայտնի եղե՞լ է, որ Քրիստոս մարդկանց մատներ բանտի կամ խոշտանգումների, որովհետև նրանք Իրեն պատիվ չէին մատուցում որպես երկնքի Թագավորի։ Լսվե՞լ է արդյոք Նրա ձայնը՝ մահվան դատապարտելիս նրանց, ովքեր չէին ընդունում Իրեն։ Երբ Նա արհամարհվեց սամարացիների մի գյուղի բնակիչների կողմից, Հովհաննես առաքյալը լցվեց վրդովմունքով և հարցրեց. «Տե՛ր, կամենո՞ւմ ես, որ հրամայենք, որպեսզի կրակ իջնի երկնքից և սպառի նրանց, ինչպես և Եղիան արեց»։ Հիսուսը գթաց Իր աշակերտին, հանդիմանեց նրա խիստ ոգին՝ ասելով. «Մարդու Որդին չեկավ մարդկանց հոգիները կորցնելու, այլ փրկելու»։ Ղուկաս 9:54, 56։ Որքա՜ն տարբեր է Քրիստոսի կողմից դրսևորված ոգուց այն ոգին, որ դրսևորում է Նրա անունով կոչվող փոխանորդը։
“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.
“Roma Kilisesi şimdi dünyaya hoş bir görünüş sunmakta, korkunç zulümlerle dolu sicilini mazeretlerle örtmektedir. Mesih’e benzer giysilere bürünmüştür; fakat değişmemiştir. Geçmiş çağlarda papalığın var olan her ilkesi bugün de vardır. En karanlık çağlarda ortaya konmuş öğretiler hâlâ sürdürülmektedir. Hiç kimse kendini aldatmasın. Protestanların şimdi bu denli onurlandırmaya hazır oldukları papalık, Tanrı adamlarının onun fesadını açığa vurmak için hayatları pahasına ayağa kalktıkları Reform günlerinde dünyaya egemen olanın aynısıdır. O, krallar ve prensler üzerinde hüküm süren, Tanrı’ya ait ayrıcalıkları kendine mal eden aynı gurur ve küstah iddiayı taşımaktadır. Onun ruhu, insan özgürlüğünü ezip En Yüce Olan’ın kutsallarını öldürdüğü zaman nasılsa, şimdi de o kadar zalim ve despotiktir.”
“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?
“Upapa ni hasa kile ambacho unabii ulitangaza kwamba angekuwa, ule uasi wa nyakati za mwisho. 2 Wathesalonike 2:3, 4. Ni sehemu ya sera yake kujivika tabia ile itakayofanikisha kusudi lake vizuri zaidi; lakini chini ya mwonekano wake unaobadilika-badilika kama wa kinyonga, huficha sumu isiyobadilika ya nyoka. ‘Imani haipaswi kutunzwa kwa wazushi, wala kwa watu wanaoshukiwa kuwa na uzushi’ (Lenfant, juzuu ya 1, ukurasa wa 516), yatangaza. Je, mamlaka hii, ambayo kumbukumbu yake kwa miaka elfu imeandikwa katika damu ya watakatifu, sasa ikubaliwe kuwa sehemu ya kanisa la Kristo?”
“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.
“Bukan tanpa alasan bahwa pernyataan telah dikemukakan di negeri-negeri Protestan bahwa Katolikisme berbeda tidak sedemikian jauh dari Protestanisme seperti pada masa-masa dahulu. Memang telah terjadi suatu perubahan; tetapi perubahan itu bukan pada kepausan. Katolikisme memang menyerupai banyak bagian dari Protestanisme yang sekarang ada, karena Protestanisme telah merosot sedemikian besar sejak zaman para Reformator.
“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.
“Ri bi cham bayas na Protestant ta naga‑hanap han pabor han kalibutan, an buwaon nga pagpalangga han isigkatawo nagbulag han ira mga mata. Diri hira nakikita nga ginhuhunahuna nira nga matadong an tumoo hin maopay mahitungod han ngatanan nga maraot, ngan sugad han diri malikyan nga resulta, ha kataposan matoo hira hin maraot mahitungod han ngatanan nga maopay. Imbes nga tumindog hira ha pagpanalipod han pagtoo nga makausa na iginhatag ngadto ha mga baraan, yana sugad baga in napangaro hira hin pasaylo ha Roma tungod han ira iginhunahuna nga diri maloloy-on nga opinyon mahitungod ha iya, nga nangangaro hin kapasayloan tungod han ira pagkabigoto.”
“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.
“Karolo e kgolo, gaešita le ya bao ba sa amogelego Boroma ka kgahlego le ge e le efe, ga e lemoge kotsi e kgolo e tšwago maatleng le tutuetšong ya bjona. Ba bantši ba gatelela gore leswiswi la bohlale le la maitshwaro leo le bego le buša mehleng ya Mengwaga ya Magareng le thušitše go phatlalala ga dithuto tša bjona, ditumela-khwele tša bjona, le kgatelelo ya bjona; le gore bohlale bjo bogolo bja mehla ya bjale, phatlalatšo ya tsebo go bohle, le tokologo e oketšegago ditabeng tša bodumedi di thibela go tsošološwa ga go hloka kgotlelelo le bohatelli. Kgopolo fela ya gore maemo a bjalo a dilo a tla ba gona mehleng ye ya seetša e dirwa setshego. Ke therešo gore seetša se segolo—sa bohlale, sa maitshwaro, le sa bodumedi—se phadima godimo ga moloko wo. Matlakaleng a bulegilego a Lentšu le Lekgethwa la Modimo, seetša se tšwago legodimong se tšholletšwe lefase. Eupša go swanetše go gopolwa gore ge seetša se fiwago se le segolo kudu, leswiswi la bao ba se sokamišago le go se gana le lona le ba legolo kudu.
“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.
การศึกษาพระคัมภีร์ด้วยจิตใจอธิษฐานจะทำให้พวกโปรเตสแตนต์เห็นลักษณะที่แท้จริงของระบอบสันตะปาปา และจะทำให้พวกเขารังเกียจและหลีกหนีมัน; แต่คนเป็นอันมากกลับฉลาดในสายตาของตนเองเสียจนไม่รู้สึกถึงความจำเป็นที่จะต้องแสวงหาพระเจ้าอย่างถ่อมใจ เพื่อพระองค์จะทรงนำพวกเขาเข้าสู่ความจริง แม้ว่าจะหยิ่งผยองในความรู้แจ้งของตนเอง พวกเขากลับไม่รู้ทั้งพระคัมภีร์และฤทธานุภาพของพระเจ้า พวกเขาจำต้องมีวิธีบางอย่างเพื่อปลอบประโลมมโนธรรมของตน และพวกเขาก็แสวงหาสิ่งที่มีความเป็นฝ่ายวิญญาณและความถ่อมใจน้อยที่สุด สิ่งที่พวกเขาปรารถนาคือวิธีที่จะลืมพระเจ้าโดยยังดูเสมือนเป็นวิธีที่ระลึกถึงพระองค์ ระบอบสันตะปาปาเหมาะยิ่งที่จะตอบสนองความต้องการของคนทั้งปวงเหล่านี้ มันถูกจัดเตรียมไว้สำหรับมนุษย์สองจำพวก อันครอบคลุมแทบทั้งโลก—คือผู้ที่ใคร่จะรอดโดยอาศัยความดีความชอบของตน และผู้ที่ใคร่จะรอดทั้งที่ยังอยู่ในบาปของตน นี่แหละคือความลับแห่งอำนาจของมัน
“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.
“တော်တော်ကြီးမားသော ဉာဏ်ပညာဆိုင်ရာ အမှောင်ခေတ်တစ်ရပ်သည် ပုပ်ရဟန်းမင်းအာဏာစနစ်၏ အောင်မြင်မှုအတွက် အထောက်အကူဖြစ်ကြောင်း ပြသခံခဲ့ရသည်။ ထို့အတူ တော်တော်ကြီးမားသော ဉာဏ်ပညာဆိုင်ရာ အလင်းရောင်ခေတ်တစ်ရပ်လည်း ၎င်း၏အောင်မြင်မှုအတွက် တန်းတူအထောက်အကူဖြစ်ကြောင်း မကြာမီ အထင်အရှားဖော်ပြခံရလိမ့်မည်။ ရှေးကာလများတွင် လူတို့သည် ဘုရားသခင်၏ နှုတ်ကပတ်တော်မရှိ၊ သမ္မာတရား၏ အသိပညာမရှိကြသဖြင့် သူတို့၏မျက်စိများကို ဖုံးကွယ်ထားခြင်းခံခဲ့ရပြီး၊ သူတို့၏ခြေထောက်များအတွက် ဖြန့်ကျက်ထားသော ပိုက်ကွန်ကို မမြင်နိုင်ကြသဖြင့် ထောင်ပေါင်းများစွာသောသူတို့သည် ထောင်ချောက်အတွင်းသို့ ကျရောက်ခဲ့ကြသည်။ ဤမျိုးဆက်တွင်လည်း လူအများအပြား၏ မျက်စိတို့သည် လူ့အယူအဆခန့်မှန်းချက်များ၏ တောက်ပပြင်းထန်သော အလင်းကြောင့် မျက်မှောက်မခံနိုင်အောင် မျက်စိလည်သွားကြသည်။ ‘အမည်သာ သိပ္ပံဟုခေါ်ဝေါ်သောအရာ’ ကြောင့် သူတို့သည် ပိုက်ကွန်ကို မသိမြင်ကြဘဲ၊ မျက်စိပိတ်ခံထားရသူများကဲ့သို့ပင် အလွန်လွယ်ကူစွာ ထိုအထဲသို့ လျှောက်ဝင်သွားကြသည်။ ဘုရားသခင်သည် လူ၏ ဉာဏ်ရည်စွမ်းအားများကို မိမိကို ဖန်ဆင်းတော်မူသောအရှင်ထံမှ ရရှိသည့် ဆုကျေးဇူးအဖြစ် ထိန်းသိမ်းထားစေလိုခဲ့ပြီး၊ သမ္မာတရားနှင့် ဖြောင့်မတ်ခြင်း၏ အမှုတော်တွင် အသုံးချစေလိုခဲ့သည်။ သို့ရာတွင် မာနနှင့် ရည်မှန်းချက်ကြီးခြင်းတို့ကို လက်ခံလျက် လူတို့သည် မိမိတို့၏ သီအိုရီများကို ဘုရားသခင်၏ နှုတ်ကပတ်တော်ထက် မြှောက်တင်ကြသောအခါ၊ ဉာဏ်ပညာသည် မသိနားမလည်မှုထက် ပိုမိုကြီးမားသော ထိခိုက်ပျက်စီးမှုကို ဖြစ်စေနိုင်သည်။ ထိုသို့ဖြင့် ယနေ့ခေတ်၏ မှားယွင်းသော သိပ္ပံသည်၊ သမ္မာကျမ်းစာအပေါ် ယုံကြည်ခြင်းကို ယိုယွင်းပျက်စီးစေသော ထိုသိပ္ပံသည်၊ မိမိ၏ နှစ်သက်ဖွယ်ပုံသဏ္ဌာန်များနှင့်အတူ ပုပ်ရဟန်းမင်းအာဏာစနစ်ကို လက်ခံရန် လမ်းပြင်ဆင်ရာ၌၊ အမှောင်ခေတ်များအတွင်း ၎င်း၏ အာဏာကြီးထွားမြင့်တက်ခြင်းအတွက် လမ်းဖွင့်ပေးရာ၌ အသိပညာကို ပိတ်ပင်ထားခြင်းကဲ့သို့ပင် အောင်မြင်မှုရှိကြောင်း သက်သေပြလိမ့်မည်။”
“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.
«Dans les mouvements qui se poursuivent actuellement aux États-Unis pour assurer aux institutions et aux usages de l’Église l’appui de l’État, les protestants suivent les traces des papistes. Bien plus, ils ouvrent la porte à la papauté pour qu’elle recouvre, dans l’Amérique protestante, la suprématie qu’elle a perdue dans l’Ancien Monde. Et ce qui confère à ce mouvement une portée plus grande encore, c’est le fait que l’objectif principal envisagé est l’imposition de l’observance du dimanche, une coutume qui a pris naissance à Rome et qu’elle revendique comme le signe de son autorité. C’est l’esprit de la papauté — l’esprit de conformité aux usages mondains, la vénération des traditions humaines au-dessus des commandements de Dieu — qui imprègne les Églises protestantes et les conduit à accomplir la même œuvre d’exaltation du dimanche que la papauté a accomplie avant elles. »
“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.
“যদি পাঠক অদূর ভবিষ্যতে উপস্থিতব্য সংঘর্ষে যে সকল শক্তিকে ব্যবহার করা হবে, সেগুলি বুঝতে চান, তবে অতীত যুগে একই উদ্দেশ্যে রোম যে উপায়সমূহ অবলম্বন করেছিল, তার বিবরণ অনুসরণ করলেই যথেষ্ট হবে। যদি তিনি জানতে চান যে, পাপিস্ট ও প্রোটেস্ট্যান্টরা একত্রিত হয়ে যারা তাদের মতবাদ প্রত্যাখ্যান করে তাদের সঙ্গে কীভাবে আচরণ করবে, তবে তিনি বিশ্রামবার এবং তার সমর্থকদের প্রতি রোম যে মনোভাব প্রকাশ করেছিল, তা দেখুন। ”
“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.
“ພຣະຣາຊກຳນົດ, ສະພາສາມັນ, ແລະຂໍ້ບັງຄັບຂອງຄຣິສຕະຈັກທີ່ຄ້ຳຈຸນໂດຍອຳນາດຝ່າຍໂລກ ເປັນຂັ້ນຕອນຕ່າງໆ ທີ່ທຳໃຫ້ເທດສະການນອກຮີດນັ້ນໄດ້ບັນລຸຖານະອັນມີກຽດໃນໂລກຄຣິສຕຽນ. ມາດຕະການສາທາລະນະປະການທຳອິດທີ່ບັງຄັບໃຫ້ຮັກສາວັນອາທິດ ແມ່ນກົດໝາຍທີ່ Constantine ປະກາດໃຊ້. (A.D. 321) ພຣະຣາຊກຳນົດນີ້ກຳນົດໃຫ້ຊາວເມືອງພັກຜ່ອນໃນ “ວັນອັນເປັນທີ່ເຄົາລົບຂອງດວງອາທິດ” ແຕ່ອະນຸຍາດໃຫ້ຊາວຊົນນະບົດດຳເນີນການກະສິກຳຂອງຕົນຕໍ່ໄປ. ເຖິງແມ່ນໂດຍແທ້ຈິງແລ້ວຈະເປັນກົດໝາຍນອກຮີດ ແຕ່ກໍໄດ້ຖືກບັງຄັບໃຊ້ໂດຍຈັກກະພັດພາຍຫຼັງການຍອມຮັບຄຣິສຕະສາສະໜາຂອງພຣະອົງແຕ່ພຽງໃນນາມ.”
“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.
“រាជបញ្ជា មិនអាចបង្ហាញថាជាការជំនួសដ៏គ្រប់គ្រាន់សម្រាប់សិទ្ធិអំណាចដ៏ទេវៈបានឡើយ ដូច្នេះ Eusebius អធិការម្នាក់ដែលស្វែងរកការពេញព្រះទ័យពីព្រះអង្គម្ចាស់ទាំងឡាយ ហើយជាមិត្តពិសេស និងជាអ្នកលើកតម្កើង Constantine បានលើកឡើងនូវការអះអាងថា ព្រះគ្រីស្ទបានផ្ទេរថ្ងៃសប្ប័ទទៅថ្ងៃអាទិត្យ។ មិនមានសាក្សីណាមួយពីបទគម្ពីរត្រូវបានយកមកបង្ហាញ ដើម្បីបញ្ជាក់លទ្ធិថ្មីនោះឡើយ។ Eusebius ខ្លួនគាត់ផ្ទាល់ក៏ទទួលស្គាល់ដោយមិនដឹងខ្លួនអំពីភាពមិនពិតរបស់វា ហើយចង្អុលបង្ហាញទៅកាន់អ្នកនិពន្ធពិតនៃការផ្លាស់ប្តូរនោះ។ គាត់និយាយថា ‘អ្វីៗទាំងអស់ ដែលជាកាតព្វកិច្ចត្រូវធ្វើនៅថ្ងៃសប្ប័ទ នោះយើងបានផ្ទេរទៅថ្ងៃរបស់ព្រះអម្ចាស់ហើយ។’—Robert Cox, Sabbath Laws and Sabbath Duties, page 538។ ប៉ុន្តែ អំណះអំណាងអំពីថ្ងៃអាទិត្យ ទោះបីជាគ្មានមូលដ្ឋានយ៉ាងណាក៏ដោយ ក៏បានបម្រើដល់ការធ្វើឲ្យមនុស្សកាន់តែក្លាហានក្នុងការជាន់ឈ្លីលើថ្ងៃសប្ប័ទរបស់ព្រះអម្ចាស់។ អស់អ្នកដែលប្រាថ្នាចង់ទទួលកិត្តិយសពីលោកិយ បានទទួលយកពិធីបុណ្យដ៏ពេញនិយមនោះ។
“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.
“जब पोपशाही दृढ़तापूर्वक स्थापित हो गई, तब रविवार के उत्कर्ष का कार्य जारी रखा गया। कुछ समय तक लोग, जब वे कलीसिया में उपस्थित न होते थे, कृषि-कार्य में लगे रहते थे, और सातवें दिन को अब भी सब्त माना जाता था। परन्तु धीरे-धीरे एक परिवर्तन कर दिया गया। पवित्र पद पर आसीन लोगों को रविवार के दिन किसी भी नागरिक विवाद में न्याय करने से निषिद्ध किया गया। शीघ्र ही इसके बाद, सब व्यक्तियों को, चाहे उनका पद कुछ भी हो, सामान्य श्रम से विरत रहने की आज्ञा दी गई—स्वतंत्र जनों के लिए दण्ड के रूप में जुर्माना, और दासों के मामले में कोड़ों की सज़ा निर्धारित की गई। बाद में यह आदेश दिया गया कि धनवान लोग अपनी संपत्तियों के आधे भाग की हानि द्वारा दण्डित किए जाएँ; और अन्ततः, यदि वे फिर भी हठी बने रहें, तो उन्हें दास बना दिया जाए। निम्न वर्गों को चिरस्थायी निर्वासन सहना था।”
“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.
“Les miracles aussi furent mis à contribution. Parmi d’autres prodiges, on rapporta qu’un laboureur qui s’apprêtait à labourer son champ le dimanche, tandis qu’il nettoyait sa charrue avec un fer, ce fer demeura attaché à sa main, et pendant deux ans il le porta ainsi avec lui, « à sa très grande douleur et à sa honte. » —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.
“Në një kohë të mëvonshme papa dha udhëzime që prifti i famullisë t’i qortonte shkelësit e së dielës dhe t’i nxiste të shkonin në kishë e të thoshin lutjet e tyre, që të mos sillnin mbi veten dhe mbi fqinjët e tyre ndonjë fatkeqësi të madhe. Një këshill kishtar paraqiti argumentin, i përdorur që atëherë kaq gjerësisht, madje edhe nga protestantët, se, meqë disa njerëz ishin goditur nga rrufeja ndërsa punonin të dielën, ajo duhej të ishte Sabati. ‘Është e qartë,’ thanë prelatët, ‘sa i madh ishte pakënaqësia e Perëndisë për shkak të shpërfilljes së tyre ndaj kësaj dite.’ Pastaj u bë thirrje që priftërinjtë dhe shërbestarët, mbretërit dhe princat, dhe të gjithë besimtarët ‘të përdorin përpjekjet dhe kujdesin e tyre më të madh që dita t’i rikthehet nderit të saj dhe, për hir të emrit të krishterimit, të respektohet në të ardhmen me përshpirtëri më të madhe.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, fqja 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.)
“Les décrets des conciles s’étant révélés insuffisants, les autorités séculières furent sollicitées de promulguer un édit qui frapperait le cœur du peuple de terreur et le contraindrait à s’abstenir de travailler le dimanche. Lors d’un synode tenu à Rome, toutes les décisions antérieures furent réaffirmées avec une force et une solennité accrues. Elles furent également incorporées dans le droit ecclésiastique et appliquées par les autorités civiles dans presque toute la chrétienté. (Voir 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.
“Ou ankor, labsans lotorite Lekritir an faver gardans dimans ti koz pa tipti lanbarasman. Lepep ti met an kestyon drwa zot bann ansennyan pou met akote deklarasyon formel Zeova, ‘Setyenm zour i Sabat Senyer ou Bondye,’ afin onor zour soley. Pou konble mank temwanyaz Labib, lezot mwayen ti neseser. En defanser zele dimans, ki anver lafen douzyenm syek ti vizit legliz Langleter, ti ganny reziste par bann temwen fidel pour laverite; e son bann zefor ti sitan initil ki i ti kit pei pour en letan e rod otour li en mwayen pou fer respekte son bann lansennyman. Ler i ti retournen, sa mank-la ti’n ganny konble, e dan son bann travay apre sa i ti rankontre plis sikse. I ti anmenn avek li en roulo ki ti pretann sorti kot Bondye Limenm, e ki ti annan sa komannman neseser pour gard dimans, ansanm avek bann menas terib pou fer per bann dezobeisan. Sa dokiman presye—en kontrefason osi vil ki lenstitisyon ki i ti pe soutenir—ti ganny dir in tonbe depi dan lesyel e in ganny trouve Zerizalenm, lo lotel Sen Simyon, lo Golgota. Me, an reyalite, pale pontifikal Lasanble Wòm ti lasours kot i ti sorti. Dan tou bann lepok, frod ek fosifikasyon pour avans pouvwar ek prosperite legliz in ganny konsidere kom keksoz legal par yerarsi papal.”
“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.)
「その巻物は、土曜日の午後九時刻、すなわち三時から、月曜日の日の出に至るまで労働を禁じており、その権威は多くの奇跡によって確認されたと宣言された。定められた時刻を過ぎて働いた者は、中風に打たれたと伝えられた。自分の穀物をひこうとした一人の粉ひきは、粉の代わりに血の奔流が流れ出るのを見、そのうえ水の激しい流れにもかかわらず、水車は静止したままであった。パン種をかまどに入れた一人の女は、かまどが非常に熱かったにもかかわらず、それを取り出してみると生のままであるのを見いだした。別の女は、九時刻に焼くための生地を整えていたが、それを月曜日まで取りのけておこうと決めたところ、翌日、それが神の力によってパンに形づくられ、焼き上げられていたのを見いだした。土曜日の九時刻の後にパンを焼いた一人の男は、翌朝それを割ったとき、そこから血がほとばしり出るのを見た。このような不条理で迷信的な作り話によって、日曜日の擁護者たちは、その神聖性を確立しようと努めたのである。（Roger de Hoveden, Annals, vol. 2, pp. 526–530 参照。）」
“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.
«В Шотландии, как и в Англии, более строгое соблюдение воскресного дня было обеспечено тем, что с ним соединили часть древней субботы. Но время, которое надлежало хранить святым, различалось. Указ шотландского короля гласил, что „суббота с двенадцати часов дня должна почитаться святой“ и что никто, начиная с этого времени и до утра понедельника, не должен заниматься мирскими делами.—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.
«Тиме на все напоре да се установи светост недеље, и сами паписти су јавно признавали божански ауторитет суботе и људско порекло установе којом је она била потиснута. У шеснаестом веку један папски сабор је изричито објавио: „Нека се сви хришћани сете да је седми дан посветио Бог и да су га примили и држали не само Јевреји, него и сви други који тврде да обожавају Бога; премда смо ми хришћани њихову суботу променили у Дан Господњи.“ — Ibid., pages 281, 282. Они који су задirali у божански закон нису били незналице у погледу природе свога дела. Они су се свесно уздизали изнад Бога.»
“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.
“Romarenes politikk overfor dem som var uenige med henne, fikk en slående illustrasjon i den lange og blodige forfølgelsen av valdenserne, hvorav noen holdt sabbaten. Andre led på lignende vis på grunn av sin troskap mot det fjerde bud. Historien om kirkene i Etiopia og Abyssinia er særlig betydningsfull. Midt i den mørke middelalders dysterhet ble de kristne i Sentral-Afrika borte av syne og glemt av verden, og i mange århundrer nøt de frihet i utøvelsen av sin tro. Men til sist fikk Roma kjennskap til deres eksistens, og keiseren av Abyssinia ble snart forledet til å anerkjenne paven som Kristi stedfortreder. Andre innrømmelser fulgte.”
“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.
«Amaraka y’itegeko yarasohotse ibuza kwizihiza Isabato, hakoreshejwe ibihano bikomeye cyane. (Reba Michael Geddes, Church History of Ethiopia, pp. 311, 312.) Ariko bidatinze igitugu cya papa cyabaye umugogo ubakomeretsa cyane, ku buryo Abisinya biyemeje kuwikura ku ijosi ryabo. Nyuma y’intambara ikomeye kandi iteye ubwoba, Abaromanisiti birukanywe mu butware bwabo, maze ukwizera kwa kera gusubizwaho. Amatorero yishimiye umudendezo wayo, kandi ntiyigeze yibagirwa isomo bari barize ryerekeye uburiganya, ubusazi bw’iyobokamana, n’ubutegetsi bw’igitugu bwa Roma. Mu bwami bwabo bwari bwiherereye ukwabwo, banyuzwe no kugumayo, batazwi n’ibindi bice by’Ubukristo.»
“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.
“ᚠᚻᛖ ᚳᚻᚢᚱᚳᚻᛖᛋ ᚩᚠ ᚪᚠᚱᛁᚳᚪ ᚻᛖᛚᛞ ᚦᛖ ᛋᚪᛒᛒᚪᚦ ᚪᛋ ᛁᛏ ᚹᚪᛋ ᚻᛖᛚᛞ ᛒᚣ ᚦᛖ ᛈᚪᛈᚪᛚ ᚳᚻᚢᚱᚳᚻ ᛒᛖᚠᚩᚱᛖ ᚻᛖᚱ ᚳᚩᛗᛈᛚᛖᛏᛖ ᚪᛈᚩᛋᛏᚪᛋᚣ. ᚹᚻᛁᛚᛖ ᚦᛖᚣ ᚳᛖᛈᛏ ᚦᛖ ᛋᛖᚠᛖᚾᚦ ᛞᚪᚣ ᛁᚾ ᚩᛒᛖᛞᛁᛖᚾᚳᛖ ᛏᚩ ᚦᛖ ᚳᚩᛗᛗᚪᚾᛞᛗᛖᚾᛏ ᚩᚠ ᚷᚩᛞ, ᚦᛖᚣ ᚪᛒᛋᛏᚪᛁᚾᛖᛞ ᚠᚱᚩᛗ ᛚᚪᛒᚩᚱ ᚩᚾ ᚦᛖ ᛋᚢᚾᛞᚪᚣ ᛁᚾ ᚳᚩᚾᚠᚩᚱᛗᛁᛏᚣ ᛏᚩ ᚦᛖ ᚳᚢᛋᛏᚩᛗ ᚩᚠ ᚦᛖ ᚳᚻᚢᚱᚳᚻ. ᚢᛈᚩᚾ ᚩᛒᛏᚪᛁᚾᛁᛝ ᛋᚢᛈᚱᛖᛗᛖ ᛈᚩᚹᛖᚱ, ᚱᚩᛗᛖ ᚻᚪᛞ ᛏᚱᚪᛗᛈᛚᛖᛞ ᚢᛈᚩᚾ ᚦᛖ ᛋᚪᛒᛒᚪᚦ ᚩᚠ ᚷᚩᛞ ᛏᚩ ᛖᛉᚪᛚᛏ ᚻᛖᚱ ᚩᚹᚾ; ᛒᚢᛏ ᚦᛖ ᚳᚻᚢᚱᚳᚻᛖᛋ ᚩᚠ ᚪᚠᚱᛁᚳᚪ, ᚻᛁᛞᛞᛖᚾ ᚠᚩᚱ ᚾᛖᚪᚱᛚᚣ ᚪ ᚦᚩᚢᛋᚪᚾᛞ ᚣᛖᚪᚱᛋ, ᛞᛁᛞ ᚾᚩᛏ ᛋᚻᚪᚱᛖ ᛁᚾ ᚦᛁᛋ ᚪᛈᚩᛋᛏᚪᛋᚣ. ᚹᚻᛖᚾ ᛒᚱᚩᚢᚷᚻᛏ ᚢᚾᛞᛖᚱ ᚦᛖ ᛋᚹᚪᚣ ᚩᚠ ᚱᚩᛗᛖ, ᚦᛖᚣ ᚹᛖᚱᛖ ᚠᚩᚱᚳᛖᛞ ᛏᚩ ᛋᛖᛏ ᚪᛋᛁᛞᛖ ᚦᛖ ᛏᚱᚢᛖ ᚪᚾᛞ ᛖᛉᚪᛚᛏ ᚦᛖ ᚠᚪᛚᛋᛖ ᛋᚪᛒᛒᚪᚦ; ᛒᚢᛏ ᚾᚩ ᛋᚩᚩᚾᛖᚱ ᚻᚪᛞ ᚦᛖᚣ ᚱᛖᚷᚪᛁᚾᛖᛞ ᚦᛖᛁᚱ ᛁᚾᛞᛖᛈᛖᚾᛞᛖᚾᚳᛖ ᚦᚪᚾ ᚦᛖᚣ ᚱᛖᛏᚢᚱᚾᛖᛞ ᛏᚩ ᚩᛒᛖᛞᛁᛖᚾᚳᛖ ᛏᚩ ᚦᛖ ᚠᚩᚢᚱᚦ ᚳᚩᛗᛗᚪᚾᛞᛗᛖᚾᛏ.”
“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.
“हे अतीत के अभिलेख सच्चे सब्त तथा उसके रक्षकों के प्रति रोम की शत्रुता को, और उस संस्था का आदर करने के लिए, जिसकी उसने स्वयं रचना की है, उसके द्वारा अपनाए जाने वाले उपायों को, स्पष्ट रूप से प्रकट करते हैं। परमेश्वर का वचन सिखाता है कि ये दृश्य तब पुनः दोहराए जाएंगे जब रविवार के उत्कर्ष के लिए रोमन कैथोलिक और प्रोटेस्टेंट एक हो जाएंगे। ”
“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.
คำพยากรณ์ในวิวรณ์ บทที่ 13 ประกาศว่า อำนาจที่แทนโดยสัตว์ร้ายซึ่งมีเขาเหมือนลูกแกะนั้น จะทำให้ “แผ่นดินโลกและบรรดาผู้ที่อาศัยอยู่ในนั้น” นมัสการสันตะปาปา—ซึ่งในที่นั้นได้ทรงสัญลักษณ์ไว้โดยสัตว์ร้าย “เหมือนเสือดาว” สัตว์ร้ายที่มีสองเขานั้นยังจะกล่าว “แก่บรรดาผู้ที่อาศัยอยู่บนแผ่นดินโลก ให้เขาทั้งหลายสร้างรูปของสัตว์ร้ายขึ้น”; และยิ่งกว่านั้น มันจะบัญชาให้ทุกคน “ทั้งผู้น้อยและผู้ใหญ่ ทั้งคนมั่งมีและคนยากจน ทั้งไทและทาส” รับเครื่องหมายของสัตว์ร้าย วิวรณ์ 13:11–16 ได้มีการแสดงให้เห็นแล้วว่า สหรัฐอเมริกาคืออำนาจที่แทนโดยสัตว์ร้ายซึ่งมีเขาเหมือนลูกแกะ และคำพยากรณ์นี้จะสำเร็จเมื่อสหรัฐอเมริกาบังคับให้ถือรักษาวันอาทิตย์ ซึ่งกรุงโรมอ้างว่าเป็นเครื่องรับรองพิเศษถึงอธิปไตยสูงสุดของตน แต่ในการถวายความเคารพแก่สันตะปาปาครั้งนี้ สหรัฐอเมริกาจะมิได้ยืนอยู่ลำพัง อิทธิพลของกรุงโรมในประเทศทั้งหลายที่ครั้งหนึ่งเคยยอมรับอำนาจครอบครองของนางนั้น ยังห่างไกลจากการถูกทำลายสิ้น และคำพยากรณ์ได้บอกล่วงหน้าถึงการฟื้นคืนอำนาจของนางด้วย “ข้าพเจ้าเห็นศีรษะหนึ่งของมันประหนึ่งว่าถูกฟันจนปางตาย แต่บาดแผลถึงตายของมันก็หาย และชาวโลกทั้งสิ้นก็อัศจรรย์ใจติดตามสัตว์ร้ายนั้นไป” ข้อ 3 การที่ได้รับบาดแผลถึงตายนั้นชี้ไปถึงความล่มสลายของสันตะปาปาในปี ค.ศ. 1798 ภายหลังจากนั้น ผู้เผยพระวจนะกล่าวว่า “บาดแผลถึงตายของมันก็หาย และชาวโลกทั้งสิ้นก็อัศจรรย์ใจติดตามสัตว์ร้ายนั้นไป” เปาโลกล่าวไว้อย่างชัดแจ้งว่า “คนนอกกฎหมาย” จะคงอยู่ต่อไปจนถึงการเสด็จมาครั้งที่สอง 2 เธสะโลนิกา 2:3–8 จนถึงวาระสุดท้ายแห่งกาลเวลา เขาจะดำเนินงานแห่งการล่อลวงต่อไป และผู้เขียนวิวรณ์ก็ประกาศเช่นกัน โดยอ้างถึงสันตะปาปาว่า “คนทั้งหลายที่อาศัยอยู่บนแผ่นดินโลกจะนมัสการมัน คือบรรดาผู้ซึ่งไม่มีชื่อจดไว้ในหนังสือแห่งชีวิต” วิวรณ์ 13:8 ทั้งในโลกเก่าและในโลกใหม่ สันตะปาปาจะได้รับการถวายความเคารพในเกียรติที่มอบให้แก่สถาบันวันอาทิตย์ ซึ่งตั้งอยู่บนอำนาจของคริสตจักรโรมันแต่เพียงประการเดียว.
“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.
“Sa katunga han ikanapulo kag siyam nga siglo, an mga estudyante han tagna didto ha Tinipong Bansa han Amerika nagpahayag hini nga pagpamatuod ngadto ha kalibotan. Ha mga hitabo nga yana nahitatabo nakikita an madagmit nga pag-uswag ngadto ha katumanan han tagna. Ha mga Protestante nga magturutdo, amo gihapon an pag-angkon hin diosnon nga awtoridad para han pagbantay han Domingo, ngan amo gihapon an kawaray han Kasuratanhon nga pamatuod, sugad han aada ha mga lider papal nga naghimo hin mga milagro basi pun-an an kahimtang han kawaray hin sugo tikang ha Dios. An pag-angkon nga an mga paghukom han Dios iginpapadangat ha mga tawo tungod han ira paglapas han Domingo nga sabbath, uuliton; yana pa la ngani nagtitikang na ini nga igdusdos. Ngan an usa nga lihok basi ipatuman an pagbantay han Domingo madagmit nga nagtutubo han pagkarig-on.”
“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?
“Mnehezî û xurt di zîrekî û hîlekarîya xwe de Dêra Romayê ye. Ew dikare tiştê ku dê bibe bixwîne. Ew dema xwe li bendê dimîne, ji ber ku dibîne ku dêrên Protestan bi qebûlkirina şemîya derewîn rêz û hurmetê ji wê re nîşan didin û ku ew xwe amade dikin ku wê bi heman amûrên ku bi xwe di demên borî de bikar anîbû, bisepînin. Yên ku ronahiya rastiyê red dikin, hîn jî dê alîkariya vê hêza ku xwe bêxelet nav dike bixwazin da ku saziyek ku ji wê dest pê kiriye bilind bikin. Ka ew dê çiqas bi hêsanî were alîkariya Protestanan di vî karî de, pêşbînîkirina wê ne gelek dijwar e. Kî ji serokên papayî baştir fam dike ka bi yên ku ji dêrê nefermân in çawa divê were reftar kirin?”
“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.
გთხოვთ მიუთითოთ, რომელ ენაზე გსურთ თარგმნა: „ff“ ენის კოდი არ არის სტანდარტულად ამოსაცნობი.
“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.
«پیشینه گواهی میدهد بر کوششهای زیرکانه و پیگیر او برای رخنه کردن در امور ملتها؛ و چون جای پایی به دست آورَد، در پیشبرد مقاصد خویش بکوشد، حتی اگر به نابودی شاهزادگان و مردمان بینجامد. در سال 1204، پاپ اینوسنت سوم از پطرس دوم، پادشاه آراگون، سوگند شگفتانگیز زیر را گرفت: «من، پطرس، پادشاه آراگونیان، اقرار میکنم و وعده میدهم که همیشه نسبت به سرورم، پاپ اینوسنت، به جانشینان کاتولیک او، و کلیسای روم، وفادار و مطیع باشم، و پادشاهی خود را در اطاعت او امینانه نگاه دارم، با دفاع از ایمان کاتولیک، و با آزار بدعتگرایی.»—John Dowling, The History of Romanism, b. 5, ch. 6, sec.»
“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. Ceci s’accorde avec les prétentions relatives au pouvoir du pontife romain, “qu’il lui est permis de déposer les empereurs” et “qu’il peut absoudre les sujets de leur allégeance envers des souverains injustes.” — Mosheim, liv. 3, XIe siècle, 2e partie, 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.
“そして、忘れてはならない。ローマは、自ら決して変わることがないと豪語している。グレゴリウス七世とインノケンティウス三世の諸原則は、今なおローマ・カトリック教会の諸原則である。しかも、もし彼女にその力さえあれば、過去の諸世紀におけるのと同じほどの激しさをもって、今もなおそれを実行に移すであろう。プロテスタントは、日曜日高揚の働きにおいてローマの援助を受け入れようとするとき、自分たちが何をしているのかをほとんど知らない。彼らがその目的の達成に心を向けている間に、ローマはその権力を再建し、失われた覇権を取り戻そうと狙っている。いったん合衆国において、教会が国家の権力を用い、あるいはこれを支配し得るという原則、宗教的遵守が世俗の法律によって強制され得るという原則、要するに教会と国家の権威が良心を支配すべきであるという原則が確立されるなら、この国におけるローマの勝利は確実である。
“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.
“Kalima ya Mungu imetoa onyo juu ya hatari inayokaribia; iwapo hili halitazingatiwa, basi ulimwengu wa Kiprotestanti utajifunza makusudi ya Roma yalivyo hasa, pale tu itakapokuwa imechelewa mno kuhepa mtego. Yeye anakua kwa nguvu kimya kimya. Mafundisho yake yanatenda mvuto wake katika kumbi za kutunga sheria, katika makanisa, na katika mioyo ya wanadamu. Anaendelea kujenga majengo yake ya juu na makubwa, ambamo katika maficho yake ya siri mateso yake ya zamani yatarudiwa tena. Kwa hila na bila kushukiwa anaendelea kuimarisha majeshi yake ili kuendeleza makusudi yake mwenyewe wakati utakapowadia wa yeye kupiga. Kitu pekee anachokitaka ni nafasi ya kunufaika, nayo hiyo tayari anapewa. Hivi karibuni tutaona na tutahisi kusudi la nguvu ya Kirumi lilivyo. Ye yote atakayeamini na kulitii neno la Mungu kwa hiyo atapata shutuma na mateso.” The Great Controversy, 563–581.