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.
Pe parábola umi diez vírgen rehegua oñemoñe’ẽjey peteĩteĩ letra peve umi cien cuarenta y cuatro mil rembiasakuepe. Habacuc kapítulo mokõi omyesakã pe parábola mbytépe oĩva, omoheñóivo pe visión oñe’ẽva ipahápe.
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.
Añemboʼéta che ñangarekoharendápe, ha amoĩta chejupe torre ári, ha amañáta aikuaa hag̃ua mbaʼépa heʼíta chéve, ha mbaʼépa ambohováita añemongyhyjévo. Upéi Ñandejára chembohovái ha heʼi: Ehai pe visión, ha emboguapy hesakã hag̃uáicha tablakuéra ári, pe omoñeʼẽva ikatu hag̃uáicha osẽ pyaʼe. Ñande pe visión gueteri oĩ peteĩ ára oñemoĩmbyrévapeguarã; ipahápe katu oñeʼẽta, ha ndijapumoʼãi: oĩramo jepe ojepyta hag̃uáicha, ehaʼarõ chupe; añetehápe ou hag̃uáicha ou, ndohasamoʼãi. Péina ápe, pe hiʼánga oñemombaretéva ndorekói tekojoja ipype; pe hekojojáva katu oikovéta ijerovia rupi. Habakkuk 2:1–4.
Verse twenty-seven of Daniel eleven also identifies the “appointed time.”
Daniel 11, versíkulo mokõipa sieteha avei ohechauka pe “ára oñemoĩmava”.
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.
Ha mokõivéva mburuvicha guasu py’a oĩta ojapo hag̃ua ivaíva, ha peteĩ mesa ári oñondive he’íta japu; hákatu ndopytamo’ãi porã, pe ipaha guive oikóta gueteri ára oñemoĩmavape. Daniel 11:27.
The “vision” which is established by Rome is for “an appointed time” and the two kings whose heart is to do mischief and speak lies at one table identify a prophetic waymark which arrives before the vision “speaks.” Before the time appointed two kings speak “lies” and when the vision speaks at the time appointed, it does not lie. The time appointed is the Sunday law in the USA, and the meeting at the table marks the beginning of a prophetic period. The “vision” is fulfilled in history at the Sunday law, but it is established in advance of the Sunday law. This is evident for the faithful are told to wait for the vision, and they are told to publish the vision. They could not publish it in advance of the vision’s fulfillment if the vision was not yet established.
Pe “visión” omoĩva Roma niko “ára oñemoĩmava guará” ha umi mokõi mburuvicha guasu, ikorasõ oĩva mbaʼe vai apo hag̃ua ha oñeʼẽ hag̃ua japu peteĩ mesa ári, ohechauka peteĩ techaukaha profético og̃uahẽva pe visión “ñeʼẽ” mboyve. Pe ára oñemoĩmava mboyve, mokõi mburuvicha guasu oñeʼẽ “japu”, ha pe visión oñeʼẽ vove pe ára oñemoĩmava jave, ndijapúi. Pe ára oñemoĩmava hína pe léi domingo Estados Unidos-pe, ha pe aty mesa ári ohechauka peteĩ periodo profético ñepyrũ. Pe “visión” oñekumpli tembiasakuepe pe léi domingo jave, ha katu oñemopyenda upe léi domingo mboyve. Kóva hesakã, pórke umi jeroviapy hag̃ua oñemombeʼu hag̃ua chupekuéra ohaʼarõ hag̃ua pe visión, ha oñemombeʼu avei chupekuéra omoherakuã hag̃ua pe visión. Ndaikatúi vaʼerãmoʼã omoherakuã hikuái upe visión ikumplimienta mboyve, pe visión gueteri noñemopyendáirire.
Jeremiah represents those who “wait” for the vision:
Jeremías ohechauka umi “oha’arõva” pe visión rehe:
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.
Ore Ruvicha, nde reikuaa: ne mandu'a che rehe, ha eju che rendápe, ha ehepyme'ẽ umi che rapichakuéra che muña haguére; ani che reraha ne py'a guasúpe. Eikuaa, nde rehehápe aiko jeja'o guýpe. Ne ñe'ẽkuéra ojejuhu, ha che ha'u umíva; ha ne ñe'ẽ oiko chéve che py'a vy'a ha tory ramo, che niko ajejape nde rérape, Ore Ruvicha Tupã ipu'akapáva. Ndapyta mo'ãi umi ñembohoryhára aty apytépe, ni avy'a hendivekuéra; che añemboi che añoite nde po rupi, nde niko chemyenyhẽ pochy reheve. Mba'ére piko che mba'asy opa'ỹre, ha che jaga ndikatúiva okuera, ndohejái hag̃ua oñemonguera? Nde piko reikóta chéve gua'u hag̃uáicha, y oguepávaicha? Upévare péicha he'i Ore Ruvicha: Rejevy ramo, upéicharõ rombojevyta, ha repytáta che renondépe; ha reipe'a ramo iporãva ivaívagui, nde reikotaha che juruicha. Tojevy hikuái nde gotyo; ani katu nde rejevy chupekuéra gotyo. Ha che romoingo ko tetãme guarã peteĩ murálla kóvre oñemongorávaicha; ha ha'ekuéra oñorãirõta nendive, péro ndikatúi nepu'aka hag̃ua nde rehe; che aimégui nendive romosãsóvo ha roguenohẽ hag̃ua, he'i Ore Ruvicha. Ha roguenohẽta umi ñaña po guive, ha rojoguáta umi mbarete eterei po guive. Jeremías 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.
Léi domingo pe EUA-pe upépe oñemarka pe símbolo “manduʼa hag̃ua”. Upépe pe sábado, arakaʼeve oñemanduʼa vaʼerã hese, oiko pe ñehaʼã paha mbaʼerã. Upépe oñemanduʼajey pe prostituta Tirogua, oñeñembyesarái vaʼekue hese. Upépe Tupã imanduʼa Babilonia angaipa rehe ha omeʼẽ chupe mokõi jey jejopyrã.
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.”
Pe señal ohechaukahápe ñeʼẽ oĩháme haʼe pe léi domingo rehegua EE. UU.-pe, upépe pe mymba yvy rehegua “ñeʼẽ” peteĩ dragónicha. Upe jave avei pe mburika Balaam línea profesía reheguápe “ñeʼẽ”. Juan el Bautista onase vove, itúva Zacarías, Tupãgui oñembotove hag̃ua oñeʼẽ, “ñeʼẽ”.
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.
Ha oiko upe guáicha, ára poapyhápe ou hikuái oñemongarai hag̃ua mitãme; ha ohenói chupe Zacarías, itúva rérape. Ha isy ombohovái ha he'i: Nahániri; síno hérata Juan. Upérõ he'i chupe hikuái: Ndaipóri nde rogayguakuéra apytépe avave ohenóiva ko térape. Upéi ojapo señas itúvape, mba'éichapa ha'e oipota hérarõ chupe. Ha ha'e ojerure peteĩ tabla ojeha hag̃ua, ha ohai he'ívo: Héra Juan. Ha opavave ohecharamo. Ha upepete jeýma ojepe'a ijuru ha iñe'ẽ, ha oñe'ẽ, ha omomba'eguasu Tupãme. Lucas 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.
Pe léi dominical ojejapóramo Estados Unidos-pe, okuera jeýta pe ñembyai omanóva papado rehegua, ha ha’e oikóta pe mburuvicharenda poapyha oúva umi siete-gui, upe jave Estados Unidos, ipresidente Donald Trump ha’égui pe presidente poapyha oúva umi siete-gui. Upe jave avei pe cien cuarenta y cuatro mil oñemopu’ãta peteĩ techaukaháramo. Pe cien cuarenta y cuatro mil ha’e pe iglesia poapyha oúva umi siete-gui. Pe léi dominical-pe pe papapy poapy oñemarka, ha ára poapyhápe Juan oñecircuncida ha Zacarías oñe’ẽ. Zacarías he’ise Tupã “imandu’a hague.” Pe léi dominical ha’e pe japu omoheñóiva pe sábado añeteguápe, tekotevẽ va’ekue “ñanemandu’a hese.” Pe léi dominical-pe pe kuña rekovéva Tiro-gua “oñemandu’a hese.” Pe léi dominical jave ae Tupã “imandu’a” Babilonia angaipa rehe, ha omokõi jey hi’aranduka.
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.”
Jeremías oñerrepresenta umi ohasa vaʼekuépe pe peteĩha jejavyguasu ha ohaʼarõvape pe visión ipyahúva gueteri. Haʼe oñerrepresenta umi jerovia hag̃ua oikóva Tupã jurúicha pe ára oñemoĩmavaʼekuépe, pe visión oñeʼẽha jave ha ndijapu. Pe visión oñeʼẽva pe ára oñemoĩmavaʼekuépe oñemoĩ mboyve mokõi mburuvicha guasu ojapúvo ojuehe peteĩ mesa ári. Upe mbaʼe oiko pe ley dominical mboyve, ha upévare ojehu Panium rembiasápe, oñemoĩháicha umi versículo trece guive quince peve, ha upéva hína upe periodo peteĩchagua umi “mondaha tavayguakuéragui” omopyendaha pe “visión.”
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.
Ha umi árape heta opuʼãta pe mburuvicha guasu ñemby gotyo pegua rehe; avei ne retãyguakuéra apytépe umi ñemonda apoha oñemopuʼãta omopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta. 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.
Umi “mondaha” hína Róma, ha Róma, umi ára pahápe, ha’e Catolicismo. pe Papa omopyenda pe visión, ha ojapo upéva pe período oĩmboyve pe léi domingo rehegua. Ojapo upéva oñemoinge hag̃ua ñorairõ Panium-pe, upépe Trump ipu’aka Putin ári. Pe ñorairõ oiko ary 200 a.C.-pe, upe arýpe voi Róma pagana oike marandu profético rembiasápe. Pompeyo pe Tuicháva ogana Jerusalén ary 63 a.C.-pe. Ko mba’e oiko hembiapo ñorairõme Oriente-pe, oñemoinge jave peteĩ guerra civil Hasmoneo joyke’ykuéra Hircano II ha Aristóbulo II apytépe. Pompeyo oipytyvõ Hircano II-pe, omongora Jerusalén, ha ipahápe ojagarra pe táva peteĩ mongora mbohapy jasy pukukue rire. Kóva ombojoapy Judea isãso rehegua paha ha omoñepyrũ Róma poguýpe pe región, upéva rire oikóta peteĩ provincia Róma poguýpe.
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.
Pe léi domingo mboyve, pápape oñemoinge tembiasakuepe ojoajúva Panio ñorairõ rehe. Ha’e oike vove tembiasakue maranduhárape, ijehechauka omoĩ hag̃ua pe visión; pe visión oñe’ẽta gueteri pe “ára oñemoĩmavape” léi domingo rehegua Estados Unidos-pe. Pe “visión” ipuku hag̃uáicha oha’arõ va’ekue hína pe marandu vaiete oje’e va’ekue ndoikomo’ãiha, ha upéva ohechauka pe aravo oñepyrũha pe oha’arõ puku hag̃ua pe parábola umi diez virgen reheguápe. Avei upéva ohechauka pe mokõiha ánhel og̃uahẽha umi mbohapy ánhel Apocalipsis catorce-peguágui. Peteĩ marandu vaiete ndoikomo’ãiva omoñepyrũva peteĩ aravo ojeha’arõ hag̃uáicha, ha peteĩ ñemokyre’ỹ “ojeha’arõ” hag̃ua iñemboypyahu, jepe ipuku hag̃uáicha oha’arõ.
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.
Miller pegua rembiasakue ryepýpe, pe tiempo de demora opa pe aty guasu Exeter-pe, agosto 12 guive 17 peve, ary 1844-pe. Peteĩ ñembyasýva oúva peteĩ predicción ndojeporúi porã haguére, omoñepyrũ peteĩ tiempo de espera oñemoĩva omohu’ã hag̃ua tekokatu mokõi aty vírgen-kuérape, upéi ou pe ñemyesakã pe predicción ymave guare ndojeporúi porã vaekue rehegua. Pe ñemyesakã Exeter-pe ohechauka umi detalle ojoajúva pe visión rehe, upe oñekumplívo jave. Umi característica peteĩcha ikatu avei ojehechakuaa Mateo kapítulo dieciséis-pe, Cristo ogueraha ramo guare hemimbo’ekuérape Cesarea de Filipo-pe. Upe guive tenonderã gotyo, Cristo ombo’e directaite hemimbo’ekuérape mba’épa oikótava kurusúre.
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.
Upe guive Jesús oñepyrũ ohechauka hemimbo'épe mba'éichapa tekotevẽha oho Jerusalénpe, ha ohasa heta mba'e umi karai guasu, pa'i ruvicha ha mbo'ehára léipe guíva po guýpe, ha ojejuka chupe, ha mbohapyha árape oñemopu'ã jeýta. Mateo 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.
Ojehechakuaa vaʼerã pe versíkulo oñecita vaʼekue oikeha Jesús ohechakuaaukáramo guare Pedro ojehesapeʼaha Espíritu Santo rupive heʼívo Jesús haʼeha pe Cristo, Tupã oikovéva Raʼy, ha upe rire Cristo oñepyrũrõ guare omboʼe chupekuéra pe kurusu oútavare, Pedro oñemoĩ pe marandu rovái ha Cristo ohenói Pedro-pe Satanás. Pe marandu oñembotyʼỹva pe visión oñemopyenda jave ogueru mokõi aty omombaʼéva, mokõivéva ojehechaukáva Pedro rupive.
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.
Cesarea Filipo ha’e Panium, ha mokõivéva ogueraha pe ára oñemoĩmava kurusúpe Cristo línea-pe, 22 jasypa 1844-pe historia Millerita-pe ha pe léi domingo ko árape. Panium, Cesarea Filipo ha Exeter camp meeting ha’e peteĩchante pe marca tape profética. Ko marca tape-pe pe visión oñemopyenda, oñemoinge rupi pe papa pe narrativa-pe. Pe oñemopyenda hag̃ua pe visión oiko mboyve pe ára oñemoĩmava; Cesarea Filipo niko oĩkuri mboyve pe kurusu, Exeter camp meeting oĩkuri mboyve 22 jasypa 1844, ha Panium ary 200 a.C.-pe oĩkuri mboyve Pompeyo ogana Jerusalén ary 63 a.C.-pe. Peteĩ tiempo mboyve pe léi domingo Estados Unidos-pe, pe papa, ha’éva pe kuña reko vai Tiro-gua, oike hag̃ua hesakã hag̃uáicha historia profética-pe. Upéicha ramo pe visión oñemopyenda.
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.
Pe visión oñemopyenda pe mbohapyha ñorairõ proxy capítulo once-pe. Pe peteĩha ñorairõ proxy ohechauka pe pahápeguápe ñorairõ proxy, upévare pe pahápeguápe ñorairõ proxy oguerekóta umi marandu’ypy rehegua mba’e’echaukaha peteĩchagua pe peteĩhándi. Pe mburuvicha yvy gotyo, oñerrepresentáva héra Vladímir-pe, he’iséva mburuvicha comunidad rehegua, oñemopẽmba peteĩ joaju rupive papa ha Tetã peteĩ reko Amérika Mburuvicha Guasu apytépe. Pe papa paha ha’éta pe poapýha oúva umi siete-gui, Oikuaaukaha 17 ñemohu’ãrãpe; ha pe presidente paha ha’éta avei pe poapýha oúva umi siete-gui, péicha avei pe poyvi umi cien cuarenta y cuatro mil rehegua.
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.
Papa ha presidente apytépe oñepyrũrõ guare ha’e va’ekue peteĩ “joaju ñemiguáva”, ha pe joaju mburuvicha guasu poapyha ha pahaite orekótava papa ndive avei ha’éta “ñemiguáva”, ko periodo-pe Tiro kuña rekovéva profétikamente oĩgui “ñembyesaráipe”. Pe joaju Reagan ha Papa Juan Pablo II apytépe ha’e va’ekue ñemiguáva, ha upe jave avei papa oiko yvy ape ári hova ojekuaa hag̃uáicha hetavéva apytépe. Pe oñe’ẽva “ñembyesarái” rehe Tiro kuña rekovéva rehegua, oporomoakãratĩva opa mburuvicha guasu yvy arigua ndive, ha’e peteĩ papado reko tee particular, ombojoajúva opa hembiapo angaipa peteĩ categoría añoitepe ñemoĩva. Upe reko tee ha’e iglesia católica-kuéra je’e oguerekoha “jejavy’ỹ”. Ko añetegua tuichaiterei mba’e ojehechakuaa hag̃ua, ha upévare ko’ág̃a amohu’ãta ko artículo peteĩ capítulo Hermana White gui. Jajapóta ko’ã línea rehe ñande rape hag̃ua pe artículo oúvape, péro relee aja pe capítulo oúva The Great Controversy-gui, nemandu’áke haimete opa Trump gabinete pegua ha’eha católico romano, ojehe’áva pentecostalismo ndive ha peteĩ influencia akóinte oĩva Franklin Graham-gui, kóva ramoite ohenóiva’ekue ñembo’e hag̃ua tetãygua renondépe pe anticristo rehe Biblia profecía pegua.
“Liberty of Conscience Threatened
“Tekosãsópe rehegua sãso oñemongyhyje”
“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!
“Ko’ág̃a romanismo rehe oñehecha umi protestánte kuéra apytépe tuichave mba’e porãme ymave guaréguinte. Umi tetãnguérape catolicismo ndaha’éihápe pe ipu’akapáva, ha umi papista kuéra oguatahápe peteĩ tape oñemoĩ porãva rehe ikatu hag̃uáicha ohupyty influencia, ojehecha peteĩ tekotevẽ’ỹ ojupíva meme umi doctrina omboykéva umi iglesia reformada kuérape pe jerarquía papal-gui; pe opinión ohóvo oñemopyenda, ipahápe ningo ndajajojái mo’ãi peichaite umi punto vital-kuérape, he’ihaguéicha ojeimo’ã va’ekue, ha michĩmi ñañeme’ẽ hag̃uáicha ore ykére oguerútaha ñandéve peteĩ ñoñentende porãvéva Roma ndive. Oĩkuri peteĩ ára umi protestánte kuéra omomba’eguasu hague pe libertad de conciencia, hepyetereíva rehe ojoguapýva. Ha’ekuéra ombo’e ifamilia michĩvape omotĩ hag̃ua pe papismo, ha ojoko hag̃ua pe ñeha’ã ojeheka hag̃ua joaju Roma ndive, pórke upéva ha’éta moakãratã’ỹ Ñandejára rehe. ¡Mba’éichapa iñambueite umi temimo’ẽ oje’eva ko’ág̃a!”
“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.
“Umi osãva pápareko katu he’i pe iglesia oñemongy’avai hague, ha pe mundo protestante oĩ oasepta hag̃uáicha upe je’e. Heta ojerure ndahekojojáiha ojehusga haguã ko’ãga pe iglesia umi mba’e jeguaru ha vyroreípe ohechaukáva’ekue hembiguái aja umi siglo-kuéra yvypóra arandu’ỹ ha pytũmby jave. Oñembotavy hag̃ua hese hikuái heko añaite guasu rehe, he’ívo upéva ha’e hague umi ára ñemondýi ha tekovai reko rupigua, ha oñe’ẽ hikuái pe civilización moderna influénsia omoambue hague iñeñandu.”
“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?
“¿Ohesaráipa ko’ã tapicha upe je’e ndojejavýiva omoĩ va’ekue ko pu’aka jerovia’ỹrã, jepiguáicha, poapýri sa ary pukukue? Mombyrymi jepe ojeheja hag̃uáicha, upe je’e oñemombarete jey va’ekue siglo XIX-pe peteĩ añeteguasu ndive, araka’eve guaréicha. Róma he’i haguére pe ‘iglesia araka’eve ndojejavýi; ha ndajajavymo’ãi avei, Ñandejára Ñe’ẽ he’iháicha’ (John L. von Mosheim, Institutes of Ecclesiastical History, aranduka 3, siglo II, parte 2, capítulo 2, sección 9, nota 17), mba’éicha piko ikatu omboyke umi principio omotenondéva heko yma guarére?”
“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.
Pe tupao papal araka’e ndohejamo’ãi hembijerovia ndavyha’ỹiha rehe. Opa mba’e ha’e ojapova’ekue omuña hag̃ua umi omboykéva idogmakuéra, ha’e oguereko hekoitépeguáicha; ha ndajajeroviáipa piko ha’e ojapojeytaha umi tembiapo peteĩchagua, oñeme’ẽrõ chupe upe oportunidad? Tojeipe’a umi ñemboty ko’ág̃a omoĩva umi gobierno secular, ha toñemoĩjey Roma pe pokatu yma guarépe; upéicharõ pya’eterei ojehechajey va’erãmo’ã itiranía ha imuña.
“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.’
Peteĩ haihára ojekuaáva he’i kóicha umi temimoĩmby papal reko rehe, tekosãsõ akãrapu’ãgua rehegua, ha umi mba’evai oporotĩva ko tetã Estados Unidos-pe iñembosako’i porã rupi: “Heta oĩ ombojávo oimeraẽ kyhyje romano catolicismo-gui Estados Unidos-pe peteĩ ñembotavy térã mitã’i reko ramo. Umi ohecha mba’eve’ỹ romano catolicismo reko ha ipytyvõ’ỹme ñande tembiapo sãsõme oñemoĩvaicha, térã ndohechái mba’eve he’iséva iporãvéva iñakãrapu’ãme. Upévare, ñamoñepyrũna ñambojoja ñande gobierno rembipota ypykuéva peteĩva umi Tupao Católica mba’éva ndive.”
“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.’
“Estados Unidos Léi Guasu ome’ẽ tekosãsõ py’apy ñemomarandu rehegua. Mba’eve ndahepyetereivéiva ni ndaiporãvevéiva upévagui. Papa Pío IX, iKuatiañe’ẽ Encilíca jasypoapy 15, 1854-pe, he’i: ‘umi mbo’epy ndoikóiva ha jejavykue térã tavyrai oñemo’ã hag̃ua py’apy ñemomarandu rehegua rekosãsóre niko peteĩ jejavy vaiete, peteĩ mba’asy vai, opa ambuegui, estado-pe oñekyhyjevéva’erã.’ Pe mismo papa, iKuatiañe’ẽ Encilíca jasypakõi 8, 1864-pe, oñemoĩ hag̃ua ñembyai ári ‘umi he’íva oĩha py’apy ñemomarandu ha jerovia rehegua ñemomba’e rekosãsõ,’ avei ‘opa umi omanteneáva tupao ndaikatuiha oiporu mbarete.’”
“‘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.’…
“‘Roma rekokue tee hechapyrã Estados Unidos-pe ndohechaukapái iñakãrasyhague. Ha’e oheja hag̃uáicha ijehegui ndaikatúi jave ojapo ambue mba’e. He’i Obispo O’Connor: ‘Sasõ marangatúpegua ojeheja hag̃uánte pe ijojaha’ỹva ikatu hag̃uáicha oñemboguata ñeñangareko’ỹre mundo católico rehe.’… Arzobispo St. Louis-gua peteĩ jey he’i va’ekue: ‘Herejía ha jerovia’ỹ ha’e tembiapo vai; ha tetãnguéra cristiano-pe, Italia ha España-icha, techapyrãramo, opa tavayguakuéra ha’égui católico, ha religión católica ha’égui peteĩ vore esencial tetã rembiapoukapy rehegua, umíva oñekastiga ambue tembiapo vaícha.’…”
“‘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.
“‘Mayma cardenal, arzobispo ha obispo Tupão Guasu Katólikape ome’ẽ peteĩ juramento iñe’ẽme’ẽ hag̃ua pe pápape, upévare ojehupyty ko’ã ñe’ẽ: ‘Hereje-kuéra, cismático-kuéra ha opu’ãva ñande karai rehe (pe pápa), térã umi hekoviarã yma he’íva rehe, che ikatuháicha añemombaretéta amuña ha añemoĩ hag̃ua hesekuéra.’—Josiah Strong, Our Country, cap. 5, párrs. 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.
“Añetehápe oĩ kristiáno añetegua komunión Católica Romana ryepýpe. Hetaiterei upe tupãope oservi hína Tupãme pe tesape porãvéva oguerekóva he’iháicha. Noñeme’ẽi chupekuéra jeike Iñe’ẽme, ha upévare ndohesa’ỹijói pe añetegua. Araka’eve ndohecháikuri mba’éichapa ojoavy peteĩ py’a oikovéva rembiapo ñemomba’e peteĩ jere rei formas ha ceremonias rehegua-gui. Tupã oma’ẽ ko’ã ánga rehe poriahuvereko tenderãme, oñembo’évo hikuái peteĩ jerovia mbotavýva ha ndogueroviapyhýiva ryepýpe. Ha’e ojapóta tesape rendykuéra oike hag̃ua pe pytũ hũ etereíva ijerére. Ohechaukáta chupekuéra pe añetegua oĩháicha Jesúspe, ha heta gueteri oñemoĩta Itavayguakuéra ykére.
“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.
“Péro romanismo, peteĩ sistema ramo, koʼág̃a ndahaʼéi pe Cristo evangelio ndive oñemohendáva oimeraẽ ambue ára yma guaréicha hembiasakue pukukue javeve. Tupão protestántekuéra oĩ tuicha pytũmbýpe, térãicha upéicha ohechakuaa vaʼerãmoʼã ára rehegua techaukaha. Tupão Romana oguereko ipukukue mombyry peve ohóva umi hembiaporãrã ha imbaʼapo rape kuérape. Haʼe oipuru opaichagua tembiporu omyasãi hag̃ua hembiapo, ha ombohetave hag̃ua ipokatu, oñembosakoʼívo peteĩ ñorairõ pohýi ha mbaretépe ojejapótavape g̃uarã, ojapo hag̃ua jey hag̃ua mbaʼepuʼaka ko yvy ári, omopuʼãjey hag̃ua jehasa asy, ha ohundi hag̃ua opa mbaʼe protestantísmo ojapovaʼekue. Catolicismo ohupyty hína yvyraʼã opa hendáicha. Pehecha imbohetaveha itupãokuéra ha ikapillakuéra umi tetã protestántepe. Pemaña pe herakuã guasúre ikolehiokuéra ha iseminariokuéra Américape, heta protestánte oiporavóva. Pemaña ritualismo okakuaáre Inglaterra-pe ha heta jeýma oĩva umi oheja hag̃uáicha hekópe ha oike católicokuéra rendápe. Koʼã mbaʼe omongyhyje ha ombojesareko vaʼerã opa umi omombaʼéva evangelio principio potĩme.”
“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.
“Protestántekuéra ombojehe’a ha omokyre’ỹ popería; ojapo hag̃ua kompromíso ha ñeñeme’ẽ, umi papistakuéra voi oñesorprende hag̃ua ohechávo upéva ha ndoikuaái hag̃ua mba’éichapa oñentendeva’erã. Kuimba’ekuéra oñemboty hína iresa Romanismo rekotee añeteguáre ha umi peligro ojehechakuaáva’erã chugui isupremasía rehe. Tavayguakuéra tekotevẽ oñemombáy hag̃ua ojoko hag̃ua ko enemigo ipeligrosovéva oñemoakãrapu’ã hag̃ua libertad sivíl ha relijiósa rehe.”
“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.
“Heta Protestánte heta oimoʼã pe religión católica ndahaʼeiha porãva ha ijeroviaha peteĩ tembiapo jereha ñembojerovia rehegua iñakãhatãva ha heʼeseʼỹva. Koʼápe ojavy hikuái. Jepe Romanismo oñemopyenda ñembotavýpe, ndahaʼéi peteĩ japu vai ha ijarapáva. Pe servicio religioso Tupao Romagua mbaʼe peteĩ ceremonia iporãitereíva ha oporomomýiva. Ijehechauka jeguaka ha irito kuéra ijojahaʼỹva ombopaje umi tavayguakuéra sentido ha omokirirĩ mbaʼepu razon ha konsiénsia rehegua. Pe tesa oñembovyʼa. Tupaokuéra porãiterei, procesión-kuéra oporomondýiva, altar-kuéra órogui, santuario-kuéra ita jeguaka reheve, taʼanga poravopyre ha taʼangakuaa oñekytĩ porãva ohenói pe mborayhu iporãvare. Pe apysa avei ojegueraha. Pe música ndaipóri iporãvéva chugui. Umi pu hyepýgui osẽva órgano ipu pypuku ha henyhẽva, oñembojoajúvo heta ñeʼẽpu rory reheve, ha oñehendu tuichakue jave umi kupúla yvate ha umi korredór ipilastra rehegua itupaoguasu kuérape, ndaikatúi ndoheja rei pe apytuʼũ oñandu hag̃ua kyhyje marangatu ha jerovia guasu.”
“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.
“Ko okápegua jeguaka, mba’eguasu ha tembiapo ñembojerovia rehegua, oikéva añónte oñembohory hag̃ua angaipa ombyasyetereívape hi’ãva rehe, ha’e peteĩ techaukaha korasõ ryepýpe oĩha teko vai. Cristo religión natekotevẽi ko’ãichagua mba’e oguerohory hag̃ua chupe. Pe mbyja omimbíva kurusu guive rupive, pe cristianismo añetegua ojehechauka potĩeterei ha porãiterei hag̃uáicha ndaipóri mba’e okápegua ikatúva ombohetave hepykue añeteguápe. Ha’e pe marangatu rekove porã, peteĩ espíritu py’aguapy ha kirirĩva, upéva hína oguerekóva tepyete Tupã ndive.”
“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.
“Pe estilo resẽ porãitereíva ndaha’éi tekotevẽ hag̃uáicha peteĩ techaukaha pensamiento potĩ ha yvate hag̃ua. Arte rehegua ñeikũmby yvate, ha gusto ñemopotĩ porãite, heta jey oĩ umi apytu’ũ yvyguápe ha so’o rembipota poguýpe. Heta jey Satanás oipuru ko’ã mba’e omboguata hag̃ua yvypórape tesaráipe hag̃ua umi mba’e oikotevẽva i’ánga, ani hag̃ua ohecha porã pe tekove oútava, omanóva’ỹva, ojere hag̃ua chugui Ipytyvõhára opa’ỹvagui, ha oiko hag̃ua ko yvy rehe añónte.”
“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.
“Peteĩ religión ojejapóva umi mba’e okapeguánte rehegua oguerohory pe korasõ ndopyahúivape. Pe katólico jerovia ñemomba’e ha ceremonia oguereko peteĩ pokatu ombotavy ha ojepy’ara’óva, upévare heta oñembotavy; ha ohecha hag̃ua pe Iglesia Romana ha’e hag̃uáicha pe yvága rokẽete. Avave ndikatúi oñemoĩ hatã iñe’ẽme hese hag̃ua, ndaha’éiramo umi omoĩva ipy firmemente pe añetegua fundamento ári, ha umi korasõ opyta pyahu Tupã Espíritu rupive. Hetaiterei umi ndorekóiva Cristo rehegua jeikuaa ohasáva ijehegui oguerovia hag̃ua pe teko marangatu ra’ãnga añoite, ndorekóiva ipokatu. Péicha gua religión ha’e añetehápe upe mba’e umi aty guasu oipotáva.”
“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.
“Iglesia rembiapoukapy pe derecho oheja hag̃ua angaipa ñepyrũ ogueraha pe romano católicope oñandu hag̃ua ijehegui libre angaipa hag̃uarã; ha pe ordenanza de confesión, ha’éva’ỹre ndoguerekóiva pe perdón, avei ojapo hag̃ua licencia ivaíva hag̃ua. Pe oñesũva kuimba’e ho’a va’ekue renondépe, ha oipe’áva confesión-pe ikorasõ remiandu kañy ha ta’anga oñemoheñóiva ipype, omomichĩ hína ikuimba’érekóva ha omboguejy opa instincto porãite iálmape. Oikuaaukávo hekovepype angaipakuéra peteĩ pa’ípe,—yvy arigua jejavykuaa ha angaipáva, ha heta jevy oñembyaíva vino ha teko tie’ỹ reheve,—iñepyrũrã tekokatu rehegua oñemboguejy, ha upévare oñemongy’a. Iñemoarandu Tupã rehegua oñemboguejy hag̃ua tekove yvypóra ho’a va’ekuéicha, pórke pe pa’i oñemoĩ Tupã representante ramo. Ko confesión omomichĩva yvypóra peteĩ ambuépe ha’e pe yvu kañy osyry hague chugui heta mba’e vai omongy’áva ko yvy ha ombosako’íva chupe pe ñehundi paha guarã. Upéicharõ jepe, upe oipota vaíva oñeme’ẽ hag̃ua hete rembipota-pe, iporãve chupe oñemombe’u hag̃ua peteĩ mortal ijojápe rangue oipe’a iálma Tupãme. Yvypóra rekoteépe g̃uarã, he’ẽve ojapo penitencia hag̃ua angaipa reheja rangue; ndahasýi asyve ombohasa asy hete ao ajérape, ka’avo hakuáva ha cadena oikytĩ asývape, que okrusifika hag̃ua heta mba’e vai oipotáva pe so’o. Pohýi pe júgo pe korasõ so’ogua oĩva dispuesto ogueraha hag̃ua, Cristo júgo renondépe oñesũ rangue.
“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.
“Oĩ peteĩ jojaite ohechakuaáva Iglesia de Roma ha pe iglesia judía apytépe Cristo ou ypykue jave. Umi judío, ñemiháme opyrũmbávo Tupã léi rembiporãita rehe, okáguio katu ohechauka vaʼekue peteĩ teko mbareteiterei iñeñangareko hag̃ua umi hembiapoukapy rehe, omoĩve hag̃ua hiʼári mbaʼejerure ha jepokuaa ohejáva iñeʼẽrendu hasy ha pohýi. Umi judío heʼi haguéicha omombaʼeha léi, upéicha avei umi romanista heʼi omombaʼeha kurusu. Haʼekuéra omombaʼeguasu pe techaukaha Cristo jehasa asy rehegua, péro hekovekuéra rupi omoneĩ pe Haʼepe ojehechaukáva.”
“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.
“Papakuéra omoĩ kurusu kuéra itupãokuéra ári, ialtar kuéra ári ha ijao kuéra ári. Mamo ojehecha kurusu rechaukaha. Mamo oñemomba’e ha oñemopu’ã yvate okáguio. Ha Cristo ñembo’e porãmbykykuéra oñeñotỹ peteĩ aty jepokuaa ndorekóiva sentido, ñemyesakã japu ha tembiapoukapy pohýi guýpe. Ñe’ẽnguéra pe Salvador he’íva umi judío akãhatã rehe, ojeporu gueteri mbaretevéva Tupao Katóliko Romano ruvichakuéra rehe: ‘Okuapy hag̃ua hikuái mba’epy pohýi ha hasýva hag̃ua jeraha, ha omoĩ yvypóra ati’y ári; ha ha’ekuéra voi ndohupitýi omongu’e hag̃ua umíva peteĩ ikuãme jepe.’ Mateo 23:4. Umi ánga orekóva tekopotĩ oñembopy’apy tapiaite kyhyjépe, okyhyjévo Tupã ipochyva’ekue pógui, ha heta tupao mburuvichakuéra oikove luksu ha tavyrai rembipota rorypápe.”
“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.
“Ta’ãnga ha relikui ñemomba’e, marangatu kuéra ñembohenói, ha pápape ñemopu’ã yvate niko Satanás rembiporu, ogueraha hag̃ua tavayguakuéra apytu’ũ Tupãgui ha Ta’ýragui. Omoañete hag̃ua iñehundi, ha’e oñeha’ã ombojevy hag̃ua hesekuéra ma’ẽha upe Ijapére, ha’e añoite rupive ikatúva ojuhu ñesalvasión. Ha’e ombohapeíta chupekuéra oimeraẽ mba’e gotyo ikatúva oñemoĩ hendaguépe upe he’iva’ekue: ‘Peju Che rendápe, peẽ maymáva peñembyasy ha peñekane’õva pohýigui, ha Che pomombytu’úta.’ Mateo 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.
“Satana rembiapo meme hína omboyke hag̃ua Ñandejára rekotee, angaipa reko, ha umi mba’e añetetéva oĩva ñorairõ guasúpe. Iñe’ẽ mbotavy omboguejy pe tekotevẽ ojehupyty hag̃ua pe léi divína, ha ome’ẽ yvypórape permiso opekávo hag̃ua. Upe jave avei omongakuaa chupekuéra apytu’ũ vai Ñandejára rehegua, ikatu hag̃uáicha ohecha hikuái chupe kyhyje ha ñembyasy reheve, ndaha’éi mborayhu reheve. Pe py’ahatã oĩva hekópe voi oñemboja pe Apohárape; upéva ojehechauka religión apopykuérape ha oje’e umi tape ñemomba’eguasúpe. Péicha yvypóra apytu’ũ oñembotavy, ha Satana ojoko chupekuéra tembiguáiramo oñorairõ hag̃ua Ñandejára rehe. Teko vai rupi oñekytĩva apytu’ũ vai rupive umi tekome’ẽ divína rehe, tetãnguéra pagã oguerovia vaʼekue tekotevẽha yvypóra mymbajuka ojeguerohory hag̃ua pe Tupãme; ha ñaña vaieterei ojejapo vaʼekue opaichagua ta’angamomba’eguasu guýpe.
“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.
“Iglesia Católica Romana, ombojoajúva paganisimo ha cristianismo rekopy, ha, paganisímoicha avei, omboyke hag̃ua Ñandejára reko añeteguáva, oiporu vaʼekue tembiapo ndaʼiveivaʼerãiva pyʼahatã ha jeguarúva. Roma poguýpe oĩrõ guare, oĩ vaʼekue tortúra rembiporu hag̃ua oñemoneĩ hag̃ua idoktrínare. Oĩ vaʼekue yvyra hag̃uápe ojehapy hag̃uáicha umi ndohejái vaʼekuépe chupe heʼíva. Oĩ vaʼekue jejuka aty tuichaitereíva, arakaʼeve ndojekuaamoʼãi hag̃ua pe huísiope ojehechauka peve. Tuvichakuéra iglesia pegua, Satanás, ijarávo, guýpe, oñemoarandu hag̃ua oikuaauka hag̃ua mbaʼéichapa ojapóta hag̃ua pe jehasa asy tuichavéva ikatúva, ha ani hag̃uáicha omano pe ohasa asýva. Heta jey pe proceso añaretãgua oñembopyahu jevy vaʼekue pe yvypóra ikatu hag̃uáicha ombohasa peve, pe tekove ryepýgui opa pe peʼa hag̃ua, ha pe ohasa asýva omoguahẽ ñemano peteĩ jejora heʼẽ hag̃uáicha.”
“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.
Kóva peichaite vaekue Roma rembiapovai ombohovái vaekuérape g̃uarã. Ha umi hapykueriguápe g̃uarã oguereko vaekue látigo rembo’e, ñembyahýi vaiete, ha hete ñembyasýpe guare opaichagua ñembyasy ikatúva oĩ, py’a omokangy ha ombojeguarúva. Ojehupyty hag̃ua Yvágagui favor, umi peniténte oity vaekue Tupã léi, oity rupi tekoha léi. Oñembo’e chupekuéra oikytĩ hag̃ua umi joaju Ha’e omoheñói vaekue ovendesi ha ombovy’a hag̃ua yvypóra rekove ko yvy ape ári. Te’õngue renda oguereko hetaiterei, millones de víctima okuave’ẽ vaekue hekove pukukue ñeha’ã rei hag̃uáicha ogueropu’aka ijehe umi mborayhu ha ñeandu natural, ha ojoko hag̃ua, Tupãme ombojeguarúva ramo, opaite pensamiento ha sentimiento poriahuvereko rehegua hapichakuéra ndive.
“If we desire to understand the determined cruelty of Satan, manifested for hundreds of years, not among those who never heard of God, but in the very heart and throughout the extent of Christendom, we have only to look at the history of Romanism. Through this mammoth system of deception the prince of evil achieves his purpose of bringing dishonor to God and wretchedness to man. And as we see how he succeeds in disguising himself and accomplishing his work through the leaders of the church, we may better understand why he has so great antipathy to the Bible. If that Book is read, the mercy and love of God will be revealed; it will be seen that He lays upon men none of these heavy burdens. All that He asks is a broken and contrite heart, a humble, obedient spirit.
“Jahayhúramo ñantende hag̃ua Satanás ñaña ñemopyrã peteĩchaite hag̃ua, ojehechaukáva heta sy ára pukukue, ndaha’éi umi avave ohenduva’ekue’ỹre Tupã rehegua apytépe, ha katu Cristo reroviaha retãnguéra mbytépe voi ha opa ijyvy peve, tekotevẽnte jahecha romanismo rembiasakue. Ko tembiapo guasuite ñembotavy rehegua rupive, mba’evaípe mburuvicha oguahẽ hembipotápe omoñemegua hag̃ua Tupãme ha omoĩ hag̃ua tekoasy yvypórape. Ha jahecháramo mba’éichapa ha’e ikatu oñemomorã ambue hag̃ua ijehe ha omboguata hembiapo tupao ruvichakuéra rupive, ikatúta ñantende porãve mba’érepa tuichaite iñañe’ẽ Biblia rehe. Ojeleéramo pe Aranduka, oñembojekuaáta Tupã poriahuvereko ha mborayhu; ojehecháta ndaha’éiha Ha’e omoĩva yvypórare ko’ã mba’e pohýi eterei. Opa mba’e ojeruréva ha’e peteĩ korasõ oñembyai ha oñemomirĩva, peteĩ espíritu humilde ha ñe’ẽrendúva.”
“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.
“Cristo no ome’ẽva’ekue mba’eveichagua techapyrã Hembiapokue ryepýpe kuimba’e ha kuñanguérape oñemboty hag̃ua monasteriokuérape ikatu hag̃uáicha oñembosako’i yvágape g̃uarã. Araka’eve nombo’éi va’ekue mborayhu ha poriahuvereko oñemboty térã ojoko va’erãha. Pe Salvador korasõ henyhẽ ha osyry va’ekue mborayhúgui. Yvypóra oñemboja vévo teko porãite rehe, ivevýive hesakuã porã, ha’evevévo iñandu, hesakãvévo chupe angaipa, ha ipypukuvévo iporiahuvereko umi ohasa asývare. Pe papa he’i ha’eha Cristo vikário; péro mba’éicha ikatúta hekove oñembojoja ñande Salvador rehe? Ojekuaa piko raka’e Cristo omondo hague tapichakuérape kárselpe térã jehasa asy renda-pe ndohupytyséi rupi chupe yvate ruvicha yvagapegua ramo? Ojehendu piko raka’e Iñe’ẽ omboyke hag̃ua jejuka rupive umi ndoaseptaséivape chupe? Oñemboyke ramo guare chupe Samaria pegua peteĩ táva guive, apóstol Juan henyhẽ pochy gui ha oporandu: ‘Señor, reipotapa romanda tata oguejy hag̃ua yvágagui ha ohundi hag̃ua chupekuéra, Elías ojapo haguéicha?’ Jesús oma’ẽ poriahuverekópe hemimbo’e rehe, ha omoñe’ẽasývo ijespíritu hatã, he’i: ‘Yvypóra Ra’y ndoumo’ãi ohundi hag̃ua yvyporakuéra rekove, síno osalva hag̃ua.’ Lucas 9:54, 56. Mba’eichaitépa iñambue Cristo ohechaukava’ekue espíritu-gui pe oñe’ẽva ha’eha ivikário espíritu.”
“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.
“Ko’ág̃a pe Tupao Romana ohechauka ko yvy ape ári peteĩ jehechauka porã, ojaho’ívo ñemombe’u hag̃ua reheve imandu’a tembiapo vaiete ha ñaña rehegua. Oñemonde Cristo-icha ao reheve; hákatu ndoikói peteĩ mba’eve iñambuéva hese. Mayma principio papado rehegua oĩva’ekue yma guarére, oĩ gueteri ko árape. Umi doctrina oñembopyahúva’ekue umi ára pytũvévape, gueteri ojeguerovia. Ani avave oñembotavy. Pe papado ko’ág̃a protestántekuéra pya’e hag̃uáicha omomba’eguasu, upéva voi pe ojapova’ekue yvy ári ipoguýpe umi ára Reforma-pe, yvypóra Tupã rehegua opu’ã ramo guare, hekove oĩ hag̃ua jepe ñehundi hag̃uáicha, oikuaauka hag̃ua heko añáme. Ha’e oguereko gueteri upe jehechauka py’aguasu ha ñemomba’eguasu jejopy rehegua omoĩva’ekue ipo guýpe mburuvichakuéra ha mburuvicha guasu kuérape, ha ojeruréva’ekue Tupã mba’éva tee chupe guarã. Ipy’a ha ijespíritu ndaha’éi michĩvéva ko’ág̃a ñañáva ha mburuvicha guasu reko rehegua, upe jave omokañy ramo guare yvypóra sãso ha ojuka Yvatevéva marangatúpe.”
“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?
“Papakuéra ha’e voi pe profesía he’íva hague oikótaha, pe apostasía umi ára pahápeguápe. 2 Tesalonicenses 2:3, 4. Iporã hag̃uáicha omboguata hag̃ua hembipota, oĩ ipolítikape ogueraha hag̃ua umi tekokatu omoañetéva upe propósito; ha katu pe camaleónicha ijehechapyre iñambuéva guýpe omokañy mbói rykuere ndoikói hag̃uáicha iñambue. ‘Natekotevẽi oñeñongatu jerovia heréticondi, ni umi tapicha ojeguerekóva herejía rehegua sospecha guýpe ndive’ (Lenfant, volumen 1, página 516), he’i. ¿Ko mbarete, peteĩ mil áño pukukue hembiasakue ojehai va’ekue umi santo ruguy rehe, ko’ág̃a piko oñemoneĩta Cristo tupão peteĩ parte ramo?”
“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.
“Ndaha’éi mba’e rei oñemoĩ hague tenonderã pe ñe’ẽ oñe’ẽva tetãnguéra protestántepe, katolisísmo iñambue michĩveha protestantísmogui yma guaréicha. Oĩ peteĩ ñemoambue; hákatu pe ñemoambue ndaha’éi papadópe. Katolisísmo añetehápe ojogua heta pe protestantísmo ko’ág̃a oĩvape, protestantísmo tuichaiterei oñembyaígui umi Reformadorkuéra ára guive.
“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.
“Umi tupão protestánte ohekávo hína pe yvóra mborayhu porã, peteĩ poriahuvereko japu ombogue ijesa. Ha’ekuéra ndohechái pe tekotevẽha ojerovia porã opa mba’e vai rehe, ha upéva rehegua hembiapo katuete hag̃uáicha, ipahápe ojeroviáta vai opa mba’e porã rehe. Ani hag̃ua oñembo’y py’aguasúpe pe jerovia oñeme’ẽ va’ekue peteĩ jey umi santo-kuérape, ko’ág̃a oĩ hikuái, ku oje’e hag̃uáicha, oñeñyrõ hag̃ua Róma ndive iñakãhatã’ỹ hag̃ua hese, ojerurévo perdón iñakãhatãgui.”
“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.
“Hetaiterei tuicha umi oĩva jepe umi Roma jeroviapy rehe ndoguerohorýiva, ohechakuaa michĩnte pe kyhyje oĩva chugui, imbarete ha ijeheguigua influencia-gui. Heta he’i pe pytũ arandu ha tekoporãgua oĩva’ekue Edad Media aja ombohape hague iñembo’e rehegua, ijerovia’ẽ, ha ijejopy vai; ha ko’ág̃a rupi pe arandu tuichavéva, pe kuaapy oñemyasãiva opárupi, ha pe py’aguasu ojehechavéva religión rehegua mba’épe, ndohejamo’ãiha ojevy hag̃ua intolerancia ha tiranía. Pe ñeimo’ãnte voi oĩtaha koichagua mba’e ko ára hesakã porãvape, oñembohory hese. Añetehápe, tuicha tesakã, arandu rehegua, tekoporã rehegua, ha jerovia rehegua, ohesape hína ko generación ári. Tupã Ñe’ẽ Marangatu jehai ojepe’ávape, tesakã yvágagui oñehẽma yvy tuichakue ári. Ha upéicharõ jepe, tekotevẽ ñanemandu’a: tuichavévo pe tesakã oñeme’ẽva, tuichavéva avei pe pytũ umi ombyai ha omboykévape guarã.”
“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.
Peteĩ ñembo’e reheve Ñandejára Ñe’ẽ repyhy porã hag̃ua ohechaukáta umi protestántepe pe papado rekoteete ha omoñandu hag̃ua chupekuéra jeguaru ha oñemomombyry hag̃ua chugui; ha hetaiterei katu iñarandúva ijeheguínte, ha upévare ndohechakuaái tekotevẽha ohekávo Ñandejárape ñemomirĩ reheve, oñemotenonde hag̃ua añeteguápe. Jepe oñembotuicha hikuái imba’ekuaa rehe, ndoikuaái ni Ñandejára Ñe’ẽ Escritura-kuéra, ni Ñandejára pu’aka. Oikotevẽ hikuái peteĩ mba’e omoñe’ẽ’ỹ hag̃ua ikonsiénsi, ha oheka upe mba’e ipokive hag̃ua espíritu rehe ha omoñemirĩvéva. Pe ha’ekuéra oipotáva hína peteĩ tape hag̃ua hesarái Ñandejáragui ha ojehechaukáva peteĩ tape ramo imandu’a hag̃ua hese. Pe papado oĩ porãiterei ombohovái hag̃ua opa ko’ã mba’e oikotevẽva. Oĩmbaitéma mokõi aty yvypórape g̃uarã, ha umíva oguereko hag̃ua haimete opa yvy ape ári—umi ojesalvaséva hembiapo porã rupive, ha umi ojesalvaséva ipekádo apytépe. Kóva hína ipoder ryepýpe oĩva ñemimby.
“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.
“Ojehechauka peteĩ ára tuicha pytũrõ iñarandupy rehegua oipytyvõha pe papado osẽ porã hag̃uáicha. Ojehechaukáta gueteri peteĩ ára tuicha hesakãva iñarandupy rehegua avei oipytyvõha upéichaite iñakãrapu’ã hag̃ua. Ymave guare árape, yvyporakuéra ndoguerekói ramo Tupã Ñe’ẽ ha ndaikuaái ramo pe añetegua, hesakuéra oñembotyva’ekue, ha heta eterei oñembohysýi ñuhãme, ndohecháigui pe ñuhã oñemoĩva ipykuérape g̃uarã. Ko ñemoñareme heta oĩ umi hesa oñesape’etereíva umi yvypóra marandu’ỹrã rendy rehe, ‘ciencia japu hérava;’ nohechakuaái pe ñuhã, ha oike ipype pya’e hag̃uáicha ku oñembotyva’erãmo guare hesakuéra. Tupã oipota va’ekue yvypóra akãkatupyry oñeñongatu hag̃ua ramo peteĩ mba’e ome’ẽva’ekue chupe Ijapohare, ha ojeporu hag̃ua añetegua ha tekojoja rembiapópe; hákatu oñemongakuaa jave ñemomba’eguasu ha jehupytyse, ha yvyporakuéra omomba’eguasu hag̃ua ijeheguiete umi teoría Tupã Ñe’ẽ ári, upéicharõ pe arandu ikatu ojapo hetave vai pe ñaña hag̃ua pe ñembotavy’ỹgui. Péicha pe ciencia japu ko’ág̃agua, ombyaíva jerovia Biblia rehe, ohechaukáta ijehegui osẽ porãha ombosako’i hag̃ua tape pe papado jehupytyrã, imba’e porã hag̃uáicha ojehecháva ndive, peteĩchaite pe jeikuaa ñemboty oipe’ávo tape iñembotuichave hag̃ua Yma Pytũmbýpe.”
“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.
“Umi mba’epu ojejapóva ko’ág̃a Estados Unidos-pe ikatu hag̃uáicha umi institución ha umi jepokuaa tupaopegua ohupyty pytyvõ Estado-gui, protestántekuéra oho hína papista-kuéra pyporére. Ha upéva añoite ndaha’éi; ha’ekuéra oipe’a avei pe okẽ ikatu hag̃uáicha pe papado tojey oguereko hag̃ua América Protestante-pe pe jojayhaite oguerekova’ekue yma pe Mundo Tuja-pe. Ha pe mba’e ome’ẽvéva ko ñemongu’épe he’isekuaa tuichaveha hína kóva: pe mba’e tenondegua oñeha’ãva hína hese ha’e pe domingo jepokuaa jejopy hag̃ua—peteĩ jepokuaa oñepyrũva’ekue Roma ndive, ha ha’e oje’eha hese ha’eha pe techaukaha ijarakuaa rehegua. Ha’e pe espíritu papadopegua—pe espíritu oñembojoja hag̃ua umi jepokuaa yvyragua rehe, pe ñemomba’eguasu umi yvypóra tradición rehe Tupã mandamiéntogui yvateve hag̃ua—upevaite oike ohóvo umi tupaokuéra protestántepe ha ogueraha chupekuéra ojapo hag̃ua pe tembiapo peteĩchaite pe papado yma ojapova’ekue: pe domingo ñemopu’ã yvate hag̃ua.”
“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.
“Pe moñe’ẽhára oikuaase mba’éichapa ojejapóta umi tembipuru ojeporútava pe ñorairõ hi’aguĩ oútavape, tekotevẽnte chupe ohapykueri pe registro umi medio Roma oiporúva’ekue upe objetivo rehehápe ymaite guive. Pe oikuaaséramo mba’éichapa papista ha protestante peteĩ ñe’ẽme oñondivepa ojejapóta umi ombotovévandi hogma kuérape, tohecha pe espíritu Roma ohechauka va’ekue sábado rehe ha umi hese ñorairõhára rehe.”
“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.
“Mburuvika ruvicha guigua, aty guasu opavavépe g̃uarã, ha tembiapoukapy tupaopegua ojekytýva pokatu yvypórape, umíva hína umi hatua rupive pe arete pagano oguahẽva hendápe jeguerohory hag̃ua pe mundo cristiano-pe. Pe medida peteĩha ojekuaaukáva tavayguakuérape oñeñangareko hag̃ua arapokõindy rehe, ha’e vaekue pe léi omoĩva’ekue Constantino. (A.D. 321) Ko decreto omanda vaekue tavapeguakuérape opytu’u hag̃ua “kuarahy ára imarangatúvape”, ha katu oheja vaekue okarayguakuérape omotenonde hag̃ua iñemitỹ rembiapo. Jepe kóva añetetépe ha’e vaekue peteĩ estatuto pagano, mburuvicha guasu omboaje vaekue upéva oñemoĩ rire cristianoramo térã ñe’ẽnte hag̃uáicha.”
“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.
“Pe ñe’ẽme’ẽ mburuvicha guasu rehegua noikuaaukáigui ha’eha peteĩ myengovia hekopete hag̃ua pe autorida divína rendaguépe, Eusebio, peteĩ obispo ohekáva mburuvichakuéra pytyvõ ha pe angirũ ha mbotavyhára especial Constantino rehegua, omotenonde pe he’iha Cristo ombohasa hague pe sábado domingo-pe. Ni peteĩ testimonio jepe Escritura-kuéragui ndojehechaukái ojehechauka hag̃ua pe doctrina pyahu. Eusebio voi, oikuaa’ỹ hag̃uáicha, omoneĩ ijapuha ha ohechauka mávapa añetehápe omoambuéva’ekue. “Opa mba’e,” he’i, “opa umi mba’e ojapo va’erãva’ekue sábado-pe, ko’ãva ro mbohasa Ñandejára Ára-pe.” —Robert Cox, Sabbath Laws and Sabbath Duties, página 538. Ha pe argumento domingo rehegua, ndorekóiramoguáicha fundamento, upéicharõ jepe omokyre’ỹ kuimba’ekuérape opyrũ hag̃ua Ñandejára sábado ári. Opa umi oipotáva oñemomba’e guasu hag̃ua arapýpe omoneĩ pe arete ojeguerohoryvéva.”
“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.
“Papado oñemopyenda mbarete rire, oñembojoapy meme pe tembiapo omomba’eguasúva domingo. Sapy’ami pe tavayguakuéra omba’apo ñemitỹ rehe ndohói jave tupãópe, ha ára sieteha gueteri ojehecha kuri sábado ramo. Péro mbeguekatúpe oiko peteĩ ñemoambue. Umi oĩva tembiapo marangatúpe oñembotove hag̃ua omboja hag̃ua peteĩva ambuére mba’eveichagua joavy civil rehe domingo-pe. Upéi, opa tapicha, taha’e mba’eveichagua tendápe, oñemandávo hag̃ua oheja pe tembiapo jepivegua, ha noñemoĩriramo upéicha, ojehepyme’ẽ va’erã multa umi kuimba’e isãso va’épe g̃uarã, ha ojejapi hag̃ua umi tembiguáipe. Upe rire oñemboguapy léipe umi ipirapire hetáva oñekastiga va’erãha okañy hag̃ua chuguikuéra imba’eta mbyte; ha ipahápe, oñemboguapy avei, opyta gueteri ramo iñakãhatã, ojejapo va’erãha chuguikuéra tembiguái. Umi yvy gotyogua katu ohasa va’erã ñemosẽ opa ára guarã.”
“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.
“Milágrokuéra avei ojeipuru tekotevẽháicha. Ambue mba’e hechapyrã apytépe ojeikuaauka va’ekue, peteĩ kokue rehe omba’apóva, oñembosako’íva okaratá hag̃ua ikóga domingo-pe, omopotĩvo ikarata peteĩ hierro reheve, pe hierro ojapyhy hatã ipope ha opyta upépe; ha mokõi ary pukukue ogueraha va’erãkuri hendive, ‘ituichaite hag̃ua chupe guarã hasy ha ñemotĩ.’—Francis West, Discurso histórico ha práctico Ñandejára Ára rehegua, página 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.
“Upéi pe pápa ome’ẽ mburuvicha guasu hag̃ua pe pa’i parróko toñe’ẽmbarete hag̃ua umi omoañetỹ’ỹvape arateĩ, ha toipota hag̃ua hikuái toho tupãópe ha tombo’e hag̃ua iñembo’e, ani hag̃ua ogueru hi’ári ha ijerérekuéra ári peteĩ tuicha mba’evai. Peteĩ aty eclesiástico oguenohẽ va’ekue peteĩ ñe’ẽmbyky, upe oñepuru hag̃uáicha heta hendápe, umi Protestante-kuéra apytépe jepe, ha’éva: oĩ rupi tapicha oinupãiva’ekue áraresape rehe omba’apokuévo arateĩme, upévare upéva ha’eva’erã pe sábado. ‘Ojekuaa porã,’ he’i umi prelado-kuéra, ‘mba’éichapa yvate pe Tupã displeasure ko’ãva ári ikangy haguére ko ára ñemomba’e’ỹme.’ Upérõ upéi ojapo peteĩ jerure umi pa’i ha ministro-kuérape, umi mburuvicha guasu ha príncipe-kuérape, ha opa umi jeroviaha guýpe, ‘toipuru hag̃ua opaite iñeha’ã ha ikyre’ỹ, ko ára tojevy jey hag̃ua iñemomba’eguasúpe, ha, cristianismo rerovia hag̃ua, toñangareko asyve hag̃ua hese tekotevẽme guaréicha ko’ág̃a guive.’—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord’s Day, página 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.)
“Umi tembiapoukapy guasu rembiporavokuéra ndoikóiha hekopete, mburuvicha kuéra yvyporagua rehegua ojerurembáma osẽ hag̃ua peteĩ léi omoĩva kyhyje tavayguakuéra py’apýpe ha ombojere hag̃ua chupekuéra ani hag̃ua omba’apo arapokõindyha árape. Peteĩ sínodo ojejapóva Róma-pe, opaite mba’e ojedesidíma va’ekue yma guive oñemoneĩjey mbareteve ha jeroviapópe. Umíva avei oñemoinge pe léi eclesiástica-pe ha oñemboguata mburuvicha kuéra civil rupi haimete opaite Cristiandad rupi. (Ehecha 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.
“Upéicharõ jepe, pe ndaipóri haguére Tekove Marangatu poguýpe mburuvicha hag̃ua arapokõindype ñemomba’e, upéva omoheñói tuicha jejopy’apy. Tavayguakuéra oporandu mbo’eharakuérape mba’e derecho rupípa oipe’a hag̃uáicha ykére Jehová ñe’ẽ hekopete oje’éva: ‘Ára pokõiha hína pe sábado Ñandejára nde Jára mba’e’, omomba’e hag̃ua kuarahy ára. Oñemyatyrõ hag̃ua pe ndaipóriha Biblia rembiapokue, tekotevẽ kuri ambue tape guasu. Peteĩ kyre’ỹ arapokõindy rehegua ñemoĩhára, siglo doce paha gotyo oho vaekue Inglaterra tupãópekuéra, ombohovái chupekuéra testígo jeroviapýva añeteguáre; ha upéichaite peve ndovaléi hemba’apo, osẽ hag̃ua tetãgui peteĩ sapy’a ha oheka hag̃ua mba’éichapa ombotenondekuaa hembo’e. Ojevývo, pe ndaipóriha oñemyenyhẽma, ha umi tembiapo rireguápe ohupyty hetave jehupyty. Ogueru hendive peteĩ kuatiañe’ẽ oñembohasáva Tupã voi guive ou hag̃uáicha, oguerekóva pe tembiapoukapy tekotevẽva arapokõindy ñemboguatarã, ha ñe’ẽmondýi vaietereíva omongyhyje hag̃ua umi naiñe’ẽrendúivape. Ko kuatia iporãitérõguáicha—tuicha japu pe institución ojokupytýva heseichaite—oje’e vaekue ho’a hague yvágagui ha ojuhu hague Jerusalénpe, San Simeón altar ári, Gólgotape. Péro añetépe, pe palácio pontificio Romapegua hína pe moõguipa osẽ vaekue. Japukuaa ha kuatia japu ojeporúva omotenonde hag̃ua tupão pu’aka ha heko porãite, opa ára ojehecha vaekue lísito ramo pe jerarquía papal rupive.”
“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.)
“Pe rróllo ombotove tembiapo ára poapyha rire, mbohapy aravo ka’aru rupi, arapokõindy ka’aru guive, kuarahyresẽ meve arakõi; ha hembiporupyre rekovia oje’e oñemombarete hague heta milágro rupive. Oñemombe’u vaekue umi tapicha omba’apóva pe aravo oñemohendapyre rire ojepytaso hague chuguikuéra ñekã’ỹi rupive. Peteĩ molinéro oñeha’ã vaekue omongu’i hag̃ua iavatí, ohecha, arína rendaguépe, osẽha peteĩ tuguy ysyrýicha; ha pe molino rueda opyta hag̃ua, y syry hatãramo jepe. Peteĩ kuña omoĩva’ekue masa horno-pe ojuhu crúdo gueteri osẽvo upégui, horno hakueterei ramo jepe. Ambue katu, orekóva masa oñembosako’íma horneádo-rã ára poapyha jave, ha upéicharõ jepe odesidíva omboyke hag̃ua arakõi peve, ojuhu, ko’ẽrõite, upéva ojejapo hague chugui mbujape ha oñembojyma hag̃ua Tupã pu’aka rupive. Peteĩ kuimba’e ombojy vaekue mbujape ára poapyha rire arapokõindy jave ojuhu, omboja’óvo upéva ko’ẽmbávo, osẽha chugui tuguy. Ko’ãichagua jejapokue ñe’ẽ rei ha jerovia’ẽ’ỹva rupive umi pytyvõhára domingo rehegua oñeha’ã vaekue omopyenda hag̃ua imarangatukue. (Ehecha Roger de Hoveden, Annals, vol. 2, pp. 526–530.)”
“In Scotland, as in England, a greater regard for Sunday was secured by uniting with it a portion of the ancient Sabbath. But the time required to be kept holy varied. An edict from the king of Scotland declared that ‘Saturday from twelve at noon ought to be accounted holy,’ and that no man, from that time till Monday morning, should engage in worldly business.—Morer, pages 290, 291.
“Escocia-pe, Inglaterra-pe ojejapoháicha avei, oñemombareteve vaʼekue pe jepyʼapy hag̃ua domingo-re oñembojoajúvo hendive peteĩ parte pe sábado yma guaréva. Péro pe ára oñeikotevẽva oñeñongatu hag̃ua marangatu iñambue vaʼekue. Peteĩ mburuvicha guasu ñeʼẽmondo Escocia-gua heʼi vaʼekue: ‘sábado arakateĩ guive ojekuaa vaʼerã marangatuha’, ha avave, upe guive ko’ẽrõ lunes peve, ndojepokói vaʼerãi tembiapo yvyrigua rehe.—Morer, páginas 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.
“Péro opavave umi opaite ñeha’ã oñemopyendáva hag̃ua domingo marangatuha, umi papista kuéra voi oikuaauka hag̃ua opavave renondépe pe sábado autorida divínaha ha pe institución omoambuehague chupeha yvypóra rembiporuha. Pe siglo dieciséis-pe peteĩ concilio papal he’i porãite: ‘Ta mayma cristiano imandu’a porã peteĩha pe ára poapyha omarangatumi hague Tupã, ha oñemoguahẽ ha oñeñangareko hague hese, ndaha’éi umi judío añónte rupive, síno avei opa ambuekuéra omombe’úva omomba’eha Tupã; jepe ore cristiano-kuéra roñemoambue i-Sábado pe Ñandejára Ára-pe.’—Ibid., páhyna 281, 282. Umi oipyso ha omoambuéva’ekue pe léi divína ndoikuaa’ỹi mba’éichagua tembiapo hína ojapo. Oñemoĩkuri hikuái ñemoĩ porãme Tupã ári.”
“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.
“Peteĩ techapyrã iporã ha hesakãva Roma rembiapokue rehe umi ndojokupytýivare hendive ojehechauka pe ñemoĩ vai puku ha tuguy rehegua ojejapovaʼekuépe umi Valdense rehe, oĩva apytépe ohecháva arapokõindy. Ambuekuéra avei osufri upéichaite ijeroviapy rupi pe tembiapoukapy irundyhápe. Pe tembiasakue umi tupão Etiopía ha Abisinia-pegua rehegua tuicha mbaʼe. Pytũmby Mbytegua Arapokõindýpe, umi kristiáno África Mbytepegua okañy ojehechakuaaʼỹre ha oñembyesarái hesekuéra ko yvy arigua apytépe, ha heta saʼarykuéra aja oguereko sãso oiporu hag̃ua ijerovia. Péro ipahápe Roma oikuaa hesekuéra, ha pe mburuvicha guasu Abisinia-pegua pyaʼe oñembotavy hag̃ua omoneĩ hag̃ua pe papa haʼeha Cristo rembiguái guasu. Upéi ou ambue ñemeʼẽ.”
“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.
“Oñeme’ẽ peteĩ decreto ojokóva pe sábado ñemomarangatu umi castigo ipohýivéva guýpe. (Ehecha Michael Geddes, Church History of Ethiopia, páginas 311, 312.) Hákatu pe tiranía papal pya’e oiko peteĩ júgo hasýva eterei, upévare umi abisinio odesidíi omopẽ hag̃ua upéva ijajúragui. Peteĩ ñorairõ vaieterei rire, umi romanista oñemosẽ ijyvykuéragui, ha pe jerovia yma guare oñemoĩjey. Umi tupão ovy’a iñesãsóre, ha araka’eve ndohesarái pe mbo’epy oikuaava’ekue Roma rehegua ñembotavýre, pe fanatismo rehe, ha ipu’aka despótico rehe. Ijapytépe, upe tetã ha’eño ha ojepysóva mombyryvépe, ha’ekuéra ovy’a opyta hag̃uáicha, ojekuaa’ỹre ambue cristianokuéra apytépe.”
“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.
“Áfrikapegua iglesiakuéra omboaje vaʼekue pe sábado, papakuéra rupi oĩva iglesia ojapoháicha, haʼe kuéra jepe ojeitymbaitévo hekoviapaitépe mboyve. Oñongatúvo hikuái pe ára pokõiha Tupã mandamiento rehe oñeñeʼẽháicha, ojejoko avei ombaʼapógui domingo-pe, iglesia jepokuaa rehe oñemohendaháicha. Oguerekóvo pe puʼaka yvateve, Roma opyrũmba vaʼekue Tupã sábado ári omombaʼeguasu hag̃ua imbaʼéva teé; ág̃a umi iglesia oĩva Áfrikape, oñemi hag̃uáicha haimete mil ary pukukue, ndoikei vaʼekue ko apostasiápe. Oñemoĩrõ guare chupekuéra Roma poguýpe, oñembopyʼarory vaʼekue omboykévo pe añetegua ha omombaʼeguasúvo pe sábado japu; péro pyaʼe oikove jey rire ijehegui, ojevýma hikuái ñeñandukápe pe irundyha mandamiento rehe.”
“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.
“Koʼã jehaipyre yma guaréva ohechauka porã Roma ñaña joavyha pe sábado añeteguáre ha umi omo’ãvape, ha umi mba’e pytyvõrã ha’e oiporúva omomba’eguasu hag̃ua pe temimoĩmby ha’e ojapova’ekue. Ñandejára Ñe’ẽ ombo’e koʼã mba’e ojejeytaha, umi católico romano ha protestántekuéra joajúvo omomba’eguasu hag̃ua arapokõindy peteĩha ára.”
“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.
“Apocalipsis 13-pegua profecía he’i pe mbarete oñerepresentáva mymba hatĩ mokõi ovecha-ramoguáicha oguerekóvare ojapótaha ‘yvy ha umi oikóva ipype’ omomba’eguasu hag̃ua pe papado—upépe oñesimbolisáva pe mymba ‘jaguaretéicha.’ Pe mymba hatĩ mokõiva avei he’íta ‘umi oikóva yvy áripe, ojapo hag̃ua ta’ãnga pe mymbápe g̃uarã;’ ha upéicha avei, omandáta opavavépe, ‘michĩ ha guasu, imboriahu ha ipláta heta, isãso ha tembiguái,’ ojapyhy hag̃ua pe mymba marka. Apocalipsis 13:11–16. Ojehechauka porãma Estados Unidos ha’eha pe mbarete oñerepresentáva pe mymba hatĩ mokõi ovecha-ramoguáicha oguerekóvare, ha ko profecía oñekumplíta Estados Unidos ombojerurévo domingo ñemboaje, Roma he’íva ramo upeva’e ha’eha pe jehechakuaa peteĩete ijojaha’ỹva heko yvateve hag̃ua. Péro ko jehechauka mborayhu papado gotyope Estados Unidos nda’eimo’ãi año. Roma pu’aka umi tetã peteĩ jey omoneĩ va’ekuépe hembiapokue guasu guive ndopáiramo gueteri oñehundi hag̃ua. Ha profecía omombe’u peteĩ jevy iñaranduka hag̃ua ipu’aka. ‘Ahecha peteĩ ijapytégui ojeguereko hag̃uáicha ojepohano hag̃uáicha omanóvaicha; ha ijeharu omano hag̃uáicha okuera jevy: ha opa yvóra ohecharamo pe mymba rapykuéri.’ Versículo 3. Pe jejapi omboguejyva’ekue pe jeharu omano hag̃uáicha ohechauka papado ho’a hague ary 1798-pe. Upéi, he’i proféta, ‘ijeharu omano hag̃uáicha okuera jevy: ha opa yvóra ohecharamo pe mymba rapykuéri.’ Pablo he’i hesakã porã ‘kuimba’e angaipa rehegua’ opytataha pe jeju mokõiha peve. 2 Tesalonicenses 2:3–8. Aravo pahaite peve omotenondéta pe tembipota mbotavy rehegua. Ha pe revelador he’i avei, papado rehe avei oñe’ẽvo: ‘Opavave oikóva yvy ári omomba’eguasúta chupe, umi héra noñehaíriva tekove arandukápe.’ Apocalipsis 13:8. Mokõive, Yvy Tuja ha Yvy Pyahúpe, pe papado oguerekóta ñemomba’eguasu pe jerovia oñeme’ẽvape pe institución domingo-pe, opytáva añoite Iglesia Romana pokatu ári.”
“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.
Mbyte guive siglo XIX mbyte peve, profecía rehegua temimbo’ekuéra Estados Unidos-pe omyesakã ko testimonio yvy tuichakue peve. Umi mba’e oikóva ko’ág̃a ohechauka peteĩ ñemotenonde pya’e pe ñe’ẽmarandu ñehundikue oñekumpli hag̃uáicha. Mbo’ehára protestantekuéra apytépe oĩ upeichaite pe je’e oñemoĩva autoridad divina rehe domingo ñemboykére, ha upeicha avei oĩ ndaipóriha Ñandejára Ñe’ẽme mba’eve omoañetéva upéva, papado ruvichakuéra ojapohaguéicha milagrokuéra omyenyhẽ hag̃ua pe tenda peteĩ tembiapoukapy oúva Ñandejáragui rangue. Pe je’e Ñandejára huísio ouha yvypórape ha’ekuéra omboykére pe sábado domingo rehegua, oñembohasáta jey; ko’ág̃ama voi oñepyrũma oñemombarete hag̃ua upéva. Ha peteĩ movimiento omoañete hag̃ua domingo ñemboyke pya’e oñemopyenda hína.
“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?
“Tuicha ha iñarandu ha imba’epokuaa rupi pe Tupão Romagua. Ikatu omoñe’ẽ mba’épa oútava. Oha’arõ hi’ára, ohechávo umi tupão protestántekuéra ohechaukaha chupekuéra jerovia guasu iñemoneĩ rupi pe sábado japu rehe, ha ojepreparaha omboaje hag̃ua upéva umi tape peteĩchaite rupive ha’e voi oiporu va’ekue yma guare. Umi omboykéva pe añetegua resape gueteri ohekáta pytyvõ ko mbarete oje’éva ijehe voi ndojavyriha rehegua, omomba’eguasu hag̃ua peteĩ temimoĩmby osẽva’ekue chugui. Ndahasýi hag̃uáicha oñemoĩ hag̃ua hag̃ua peteĩ ñeikũmby mba’éichaitépa pya’e ha’e oúta oipytyvõ umi protestántekuérape ko tembiapópe. Máva piko oikuaa porãve umi mburuvicha papálgui mba’éichapa oñembojerovia va’erã umi iñe’ẽrendúva’ỹva tupãópe?”
“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.
Pe Tupao Katóliko Romano, opaite ijyvy tuichakue rupi oguerekóva hembyatykuéra reheve, omoheñói peteĩ aty guasu peteĩnteva, oĩva poguýpe ha oñemoheñóiva omba’apo hag̃ua pe tenda papal remikotevẽ rehehápe. Hetaiterei imba’éva, opa tetãme ko yvy ape ári, oñembo’e hag̃ua ojehecha hag̃ua ijehegui kuéra ojejokóva ñe’ẽme’ẽ rupive pe papa rehe. Taha’e ha’éva inacionalida térã igoviérno, ohechava’erã hikuái pe tupao pokatu opa ambue pokatu ári. Jepe ikatu hag̃ua ojapo hikuái juraménto omoañetéva jeroviaha pe Estado rehe, upéicharõ jepe, upe rapykuéri oĩ Roma-pe ñe’ẽme’ẽ iñe’ẽrendúgui, omosãsóva chupekuéra opaite ñe’ẽme’ẽgui oĩva hendáicha umi interes kuéra rehe.
“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.
“Tembiasakue ohechauka porã iñemombarete ha ijehechapyrãva, iñeha’ã meme hag̃ua oike hag̃ua tetãnguéra rembiapópe; ha oikéma rire upépe, omotenonde hag̃ua ijehupytyrã tee, mburuvichakuéra ha tavayguakuéra ñehundípe jepe. Ary 1204-pe, Papa Inocencio III oguenohẽ Pedro II, Arragón ruvichagua guasúgui, ko ñe’ẽme’ẽ hechapyrãitéva: ‘Che, Pedro, arragonés-kuéra ruvichagua guasu, amombe’u ha apromete aime hag̃ua tapiaite jeroviaha ha ñe’ẽrendúpe che Ruvicha, Papa Inocencio-pe, ha umi hekovia katóliko ha Tupao Romagua-pe, ha añangareko jerovia hag̃uáicha che rréino opyta hag̃ua iñe’ẽrendúpe, adefendevo pe jerovia katólika, ha amuña hag̃ua pe teko aña herético.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55.”
“55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“55. Kóva oĩ peteĩ ñe’ẽme umi he’íva pe pontífice romano pokatu rehegua ndive, ‘ha’e ikatuhague oipe’a hag̃ua mburuvichaguasu-kuérape iguiguikuéra’ ha ‘ha’e ikatu hag̃uáicha omosãsõ umi tetãyguárape iñe’ẽrendu hag̃ua umi mburuvicha ndahekojojáivape guarãgui.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Ha taimbovéke, Roma oñembotuicha ha’eha araka’eve ndoikói ñemoambue. Gregory VII ha Innocent III rembiapoukapy guasu ha’e gueteri Iglesia Católica Romana rembiapoukapy guasu. Ha oguerekóramo añoite pu’aka, omoañetéta umíva ko’ág̃a avei heta mbarete reheve, ymaguare sa’arykuérape ojapo haguéicha. Protestántekuéra michĩeterei oikuaa mba’épa hikuái ojapo, oñemoĩvo omoneĩ hag̃ua Roma pytyvõ domingo ñemomba’eguasu rembiapópe. Ha’ekuéra ojesareko aja omohu’ã hag̃ua hembipota, Roma katu oñeha’ã oñembopyahu jey hag̃ua ipu’aka, omyengovia jey hag̃ua isupremasía okañymíva. Peteĩ jeýnte oñemopyenda Estados Unidos-pe pe principio iglesia ikatuha oipuru térã oguereko ipoguýpe estado pu’aka; ñemomba’e religioso-kuéra ikatuha oñembojerure hag̃ua léi secular rupive; mbyky hag̃uáicha, iglesia ha estado autorida oguerekova’erãha dominación conciencia ári, upéicharõ Roma jehecharamo ko tetãme ojeasegura.”
“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.
“Ñandejára ñe'ẽ oikuaauka vaekue pe peligro hi'aguĩmbáva; ha ko ñehenduka ojeheja ramo rei, pe mundo protestante oikuaáta mba'épa añetehápe umi propósito Roma rehegua, peteĩ ára ndaikatúi véima okañy pe ñuhãgui. Ha'e okakuaa hína kirirĩháme mbareterãme. Iñembo'e ha iñeporombo'e rehegua omyasãi hína iñinfluénsia umi koty leihára rógape, umi iglésiape, ha kuimba'e kuéra korasõme. Ha'e omopu'ã hína umi estructura ijyvate ha hatãva, umi kañyhápe guive oñembopyahúta jey hag̃ua umi ymavegua jejopy vai. Ojekuaa'ỹre ha oñeha'arõ'ỹre, ha'e omombarete hína ijestrategia ha ifuérsa ikatu hag̃uáicha omotenonde ijehupytyrã tee, og̃uahẽ vove pe ára ojapi hag̃ua. Oipotáva añoite hína peteĩ tenda iporãva hag̃ua ichupe, ha upéva ko'ág̃ama voi oñeme'ẽma ichupe. Pya'etéma jahecháta ha ñañandúta mba'épa pe elemento romano rembipota. Oimeraẽva ogueroviáva ha ohendúva Ñandejára ñe'ẽ, upévare oñemoĩta hese ñemotĩ ha jejopy vai.” The Great Controversy, 563–581.