In the book titled, Hitler’s Pope, the author John Cornwell starts the story of the future pope who reigned when Hitler ruled Germany, with his grandfather and Pope Pius IX, who were driven out of the City of Rome. When Pius IX fled from the city of Rome, disguised as a nun, the only man he took with him was the future pope’s grandfather. Cornwall addresses the close relationship of the two men, and thereafter identifies how the future pope’s father also was connected with the power center of the Catholic Church. In doing so he identifies the social, political and religious environment of the history from the time of Pius IX, through World War II. The overview of history is tremendously informative.
Hauv phau ntawv uas muaj npe hu ua *Hitler’s Pope*, tus kws sau ntawv John Cornwell pib zaj keeb kwm ntawm tus txiv plig saum ntuj yav tom ntej uas kav thaum Hitler kav tebchaws Yelemes, nrog nws yawg thiab Pope Pius IX, uas raug ntiab tawm hauv Nroog Loos. Thaum Pius IX khiav tawm hauv nroog Loos, hnav cev cuav ua ib tug niam nkauj txiag, tib tug txiv neej uas nws coj nrog nws mus yog tus txiv plig saum ntuj yav tom ntej tus yawg. Cornwell hais txog txoj kev sib raug zoo ze heev ntawm ob tug txiv neej no, thiab tom qab ntawd qhia tias tus txiv plig saum ntuj yav tom ntej leej txiv kuj tau txuas nrog lub chaw nruab nrab ntawm hwjchim hauv lub Koom Txoos Kas Tos Liv. Los ntawm kev ua li ntawd nws txheeb qhia txog ib puag ncig kev sib raug zoo, kev nom kev tswv, thiab kev ntseeg ntawm zaj keeb kwm txij lub sijhawm Pius IX mus txog Ntiaj Teb Tsov Rog Zaum Ob. Qhov kev txheeb dav dav ntawm keeb kwm no muaj txiaj ntsig qhia paub loj kawg.
“Another step in papal assumption was taken, when, in the eleventh century, Pope Gregory VII proclaimed the perfection of the Roman Church. Among the propositions which he put forth was one declaring that the church had never erred, nor would it ever err, according to the Scriptures. But the Scripture proofs did not accompany the assertion. The proud pontiff also claimed the power to depose emperors, and declared that no sentence which he pronounced could be reversed by anyone, but that it was his prerogative to reverse the decisions of all others.
“Muaj ib theem ntxiv ntawm txoj kev uas papacy txeeb sawv cev rau nws tus kheej, thaum nyob hauv tiam kaum ib, Pope Gregory VII tshaj tawm txog qhov zoo tag nrho ntawm lub Koom Txoos Loos. Ntawm cov lus tshaj tawm uas nws tau muab tawm muaj ib lo hais tias lub koom txoos yeej tsis tau ua yuam kev li, thiab yuav tsis ua yuam kev ib zaug li, raws li Vajluskub. Tiamsis cov pov thawj hauv Vajluskub tsis tau nrog txoj lus ntawd los. Tus thawj coj khav theeb ntawd kuj tau lees tias nws muaj hwjchim tshem tau cov huab tais kav tebchaws tawm ntawm lawv txoj hauj lwm, thiab nws tshaj tawm tias tsis muaj leejtwg yuav hloov tau ib lo lus txiav txim uas nws tau hais, tiamsis yog nws thiaj muaj cai tshwjxeeb hloov tau txhua tus lwm leej lwm tus tej kev txiav txim.”
“A striking illustration of the tyrannical character of this advocate of infallibility was given in his treatment of the German emperor, Henry IV. For presuming to disregard the pope’s authority, this monarch was declared to be excommunicated and dethroned. Terrified by the desertion and threats of his own princes, who were encouraged in rebellion against him by the papal mandate, Henry felt the necessity of making his peace with Rome. In company with his wife and a faithful servant he crossed the Alps in midwinter, that he might humble himself before the pope. Upon reaching the castle whither Gregory had withdrawn, he was conducted, without his guards, into an outer court, and there, in the severe cold of winter, with uncovered head and naked feet, and in a miserable dress, he awaited the pope’s permission to come into his presence. Not until he had continued three days fasting and making confession, did the pontiff condescend to grant him pardon. Even then it was only upon condition that the emperor should await the sanction of the pope before resuming the insignia or exercising the power of royalty. And Gregory, elated with his triumph, boasted that it was his duty to pull down the pride of kings.” The Great Controversy, 57.
“Ib daim duab piv txwv uas ua rau pom meej txog tus cwj pwm lim hiam thiab kav ua phem ntawm tus uas txhawb txoj kev hais tias nws tsis txawj yuam kev, tau tshwm nyob rau hauv txoj kev uas nws tau ua rau tus huab tais Loos ntawm lub teb chaws Yelemees, Henry IV. Vim nws tau twv tsis quav ntsej txog tus pope txoj cai kav, tus vajntxwv no thiaj raug tshaj tawm tias raug txiav tawm ntawm pawg ntseeg thiab raug muab tshem tawm ntawm lub zwm txwv. Vim ntshai nws tus kheej cov thawj coj tso nws tseg thiab lawv tej lus hem, cov uas tau raug txhawb kom sawv ntxeev siab tawm tsam nws los ntawm tus pope lo lus txib, Henry thiaj pom tias nws yuav tsum nrhiav kev sib haum nrog Loos. Nrog nws tus pojniam thiab ib tug tub qhe ncaj ncees, nws hla roob Alps thaum nruab nrab caij ntuj no, kom nws thiaj yuav txo nws tus kheej rau ntawm tus pope xub ntiag. Thaum mus txog lub tsev fuabtais uas Gregory tau thim mus nyob, nws raug coj, tsis pub nws cov neeg zov nrog nws, mus rau hauv ib lub tshav puam sab nraud, thiab nyob ntawd, hauv qhov txias heev ntawm caij ntuj no, taub hau liab qab thiab ko taw dawb paug, hnav ris tsho txom nyem, nws tos tus pope tso cai kom nws tau los rau ntawm nws xub ntiag. Tsis txog thaum nws tau nyob li ntawd tau peb hnub, yoo mov thiab lees txim, tus thawj pov thawj loj mam li txo nws tus kheej pub zam txim rau nws. Txawm li ntawd los, qhov ntawd tsuas yog raws li ib nqe cai tias tus huab tais yuav tsum tos kom tau tus pope kev pom zoo ua ntej nws yuav rov qab txais cov cim hwjchim lossis siv txoj cai kav ua vajntxwv. Thiab Gregory, zoo siab qhuas nws txoj kev yeej, khav hais tias nws lub luag haujlwm yog rhuav tshem vajntxwv txoj kev khav theeb.” The Great Controversy, 57.
Gregory VII was an “advocate of infallibility,” but the ridiculous claim was not made an official doctrine (dogma), until Pius IX, who made the foolish claim an established doctrine at the first Vatican Council. The doctrine was passed July 18, 1870, one hundred and fifty years to the day before the first disappointment of the one hundred and forty-four thousand.
Gregory VII yog ib tug “tus txhawb txoj kev qhia tias tsis yuam kev,” tiam sis qhov kev lees tias tsis tsim nyog ntawd tsis tau raug muab tsa ua ib txoj kev qhia uas raug lees paub raws cai (dogma) mus txog rau Pius IX, tus uas tau tsa qhov kev lees uas ruam ntawd ua ib txoj kev qhia uas raug tsim tsa ruaj khov hauv thawj Pawg Vatican. Txoj kev qhia ntawd tau raug pom zoo rau hnub Tim 18 Lub Xya Hli, 1870, ib puas tsib caug xyoo raws nraim ua ntej hnub thawj zaug uas muaj kev chim siab ntawm ib puas plaub caug plaub txhiab leej.
What is informative about the history is that when Pius IX organized the first Vatican Council, and implemented his doctrine of infallibility, his motivation was brought about by his hatred of what was called “modernism.” It was not rooted in the idea that a pope could make no errors when defining biblical doctrines, it was a defense of the papal opposition to the influence that had been produced by the French Revolution. It was directed against what would ultimately be known as Communism.
Yam uas qhia tau meej hauv keeb kwm yog tias thaum Pius IX tau npaj tsa thawj lub Vatican Council, thiab coj los siv nws txoj kev qhuab qhia txog kev tsis yuam kev, nws qhov kev txhawb siab tau tshwm los ntawm nws txoj kev ntxub yam uas hu ua “modernism.” Qhov no tsis muaj cag hauv lub tswv yim hais tias ib tug pope yuav tsis ua yuam kev thaum txhais cov kev qhuab qhia hauv phau Vajlugkub, tiam sis nws yog kev tiv thaiv ntawm papacy txoj kev tawm tsam rau txoj kev cuam tshuam uas tau yug los ntawm Fab Kis Kev Tawm Tsam. Qhov no tau tsom ncaj tawm tsam yam uas thaum kawg mam li raug hu ua Communism.
The French Revolution brought about an upheaval in the ruling structure of European nations, with a particular hatred for the monarchy that is the papacy. It was an Italian Republican revolt that had temporarily driven Pius IX, and his right-hand man out of Rome. The “modernism,” that was represented by the various philosophies that were produced by the French Revolution was Pius IX’s, arch enemy, and his doctrine of infallibility was designed to sustain every claim that the pope made against the modernists ideas that were produced by the French Revolution.
Kev Tawm Tsam Fab Kis tau coj los muaj ib qho kev ntxhov loj hauv txheej txheem kav teb chaws ntawm cov haiv neeg Europe, nrog ib qho kev ntxub ntxaug tshwj xeeb rau txoj kev kav huab tais uas yog papacy. Nws yog ib qho kev sawv tawm tsam ntawm cov Republican Italian uas tau ntiab Pius IX ib ntus tawm hauv Rome, nrog rau nws tus neeg txhais tes xis. “Modernism,” uas tau sawv cev los ntawm ntau yam kev xav tswv yim uas tau yug los ntawm Kev Tawm Tsam Fab Kis, yog tus yeeb ncuab loj tshaj plaws ntawm Pius IX, thiab nws txoj kev qhuab qhia txog kev tsis yuam kev tau raug tsim los txhawb nqa txhua lo lus thov uas tus pope tau tawm tsam tej tswv yim modernist uas tau yug los ntawm Kev Tawm Tsam Fab Kis.
Daniel chapter eleven, verse forty identifies that in 1798, the king of the south (atheistic France), delivered the deadly wound to the king of the north (the papacy).
Daniyees tshooj kaum ib, nqe plaub caug qhia meej tias nyob rau xyoo 1798, tus vajntxwv sab qab teb (Fabkis uas tsis ntseeg Vajtswv), tau muab lub qhov txhab uas txaus tuag rau tus vajntxwv sab qaum teb (papacy).
Pius IX’s doctrine of infallibility was connected with the war represented by verse forty of Daniel eleven, and from the latter part of 1869 to the following year Pius IX called together the first Vatican Council, known as Vatican 1, for the purpose of confirming that the pope was the head of Catholicism, and that Catholicism was the head of all the churches, as had been proclaimed by Justinian’s decree in the year 533.
Pius IX cov lus qhuab qhia hais txog kev tsis yuam kev tau txuas nrog tsov rog uas sawv cev nyob hauv nqe plaub caug ntawm Daniyee kaum ib, thiab txij thaum ib feem kawg ntawm xyoo 1869 mus txog xyoo tom qab ntawd Pius IX tau hu los sib sau thawj Pawg Vatican, uas paub tias yog Vatican 1, nrog lub hom phiaj los lees paub tias tus pope yog lub taub hau ntawm Khaulaim Kas Tos Liv, thiab tias Khaulaim Kas Tos Liv yog lub taub hau ntawm txhua pawg ntseeg, raws li twb tau tshaj tawm tseg los ntawm Justinian txoj cai txiav txim hauv xyoo 533.
The Second Vatican Council, also known as Vatican II, was held from 1962 to 1965. It was a landmark event in the history of the Catholic Church, and one of the most significant ecumenical councils in modern times. The council convened under the leadership of Pope John XXIII and continued during the pontificate of Pope Paul VI after John XXIII’s death in 1963. It is important to recognize the distinct difference between these two councils.
Lub Rooj Sib Tham Vatican Zaum Ob, uas kuj hu ua Vatican II, tau muaj txij xyoo 1962 mus txog 1965. Nws yog ib qho xwm txheej tseem ceeb loj hauv keeb kwm ntawm lub Koom Txoos Kas Tos Liv, thiab yog ib lub rooj sab laj thoob ntiaj teb uas tseem ceeb tshaj plaws hauv lub caij nyoog niaj hnub no. Lub rooj sab laj ntawd tau raug hu los sib sau raws li Pope John XXIII txoj kev coj noj coj ua, thiab tau txuas ntxiv mus thaum lub sijhawm ua Pope ntawm Pope Paul VI tom qab John XXIII tuag xyoo 1963. Nws tseem ceeb heev uas yuav tsum lees paub qhov txawv txav tshwj xeeb ntawm ob lub rooj sab laj no.
The first council was to establish what is called the “primacy,” of the pope, meaning that the pope is the supreme ruler, teacher and shepherd of the Church, responsible for preserving and interpreting the doctrines of faith. His authority consisted in defining dogmas, issuing doctrinal decrees, and making authoritative pronouncements on matters of faith and morals, known as papal infallibility. It includes the pope’s jurisdictional authority over the universal church, including the power to appoint bishops, regulate the sacraments, and govern the church’s administration.
Lub thawj pawg sablaj tau tsim tsa yam uas hu ua “kev muaj thawj tshaj,” ntawm tus pope, txhais hais tias tus pope yog tus kav, tus qhia, thiab tus yug yaj loj tshaj plaws ntawm lub Koom Txoos, muaj lub luag hauj lwm khaws cia thiab txhais cov lus qhuab qhia ntawm txoj kev ntseeg. Nws txoj cai muaj nyob hauv kev txhais thiab tshaj tawm cov dogma, kev tawm cov lus txib qhuab qhia, thiab kev hais cov lus txiav txim uas muaj hwj chim txog tej xwm txheej ntawm txoj kev ntseeg thiab kev coj ncaj ncees, uas paub tias yog papal infallibility. Qhov no kuj suav nrog tus pope txoj cai kav dej num hla lub Koom Txoos thoob ntiaj teb, nrog rau lub hwj chim tsa cov npis sov, tswj cov sacraments, thiab kav kev tswj hwm ntawm lub Koom Txoos.
The second council was to redirect the church into an ecumenical entity. The councils were directly opposite propositions. The conservative first council was contradicted by the liberal second council. Those two factions were as different as night and day, and the prophecy that is attributed to the three secrets of Fatima identify an internal war fitly represented by these two councils.
Lub Rooj Sab Laj zaum ob yog tsim los kom tig lub koom txoos mus ua ib lub cev ecumenical. Ob lub Rooj Sab Laj ntawd yog tej lus tawm tswv yim uas sawv ncaj qha sib txeeb. Lub Rooj Sab Laj thawj zaug uas khaws txoj kab ke qub raug lub Rooj Sab Laj zaum ob uas ywj pheej dua tsis lees thiab tawm tsam. Ob pab ntawd txawv sib deb ib yam li hmo ntuj thiab nruab hnub, thiab tej lus faj lem uas raug muab hais txog peb qhov zais ntawm Fatima qhia meej txog ib qho kev ua rog nyob hauv, uas ob lub Rooj Sab Laj no sawv cev tau haum tshaj plaws.
The prophecy identifies a class who uphold the primacy represented by Pius IX as being represented by what is either called the “white pope,” the “good pope,” or the “good bishop”, and the other class, associated with Vatican II, are represented by the “black pope,” or the “bad pope,” or the “bad bishop.” The controversy of the two political concepts is represented when you visit the shrine of the miracle of Fatima, in Fatima, Portugal. When entering, the walkway is set between a statue of a black pope on one side, and a white pope on the other side.
Cov lus faj lem qhia txog ib pawg neeg uas tuav rawv txoj kev ua thawj uas Pius IX sawv cev, thiab lawv raug sawv cev los ntawm yam uas hu ua “pope dawb,” “pope zoo,” lossis “npis sov zoo”; hos lwm pawg, uas txuas nrog Vatican II, raug sawv cev los ntawm “pope dub,” lossis “pope phem,” lossis “npis sov phem.” Qhov kev sib cav ntawm ob lub tswv yim nom tswv no raug sawv cev tawm los thaum koj mus xyuas lub thaj teev hawm ntawm txuj ci tseem ceeb Fatima, hauv Fatima, Portugal. Thaum nkag mus, txoj kev taug raug teeb tsa nyob nruab nrab ntawm ib tug mlom ntawm tus pope dub nyob rau ib sab, thiab tus pope dawb nyob rau lwm sab.
It therefore becomes part of the heritage of the man that would ultimately become what the book identifies as Hitler’s pope, that his roots are entwined in the struggle between modernism (the king of the south), and papal primacy (the king of the north).
Yog li ntawd, qhov no thiaj dhau los ua ib feem ntawm txoj qub txeeg qub teg ntawm tus txiv neej uas thaum kawg yuav dhau los ua yam phau ntawv ntawd hu ua tus pope ntawm Hitler, tias nws tej cag keeb tau sib xyaw ruaj nreb nyob hauv kev tawm tsam nruab nrab ntawm kev tshiab niaj hnub (tus vajntxwv sab qab teb), thiab thawj txoj cai saum toj kawg nkaus ntawm papacy (tus vajntxwv sab qaum teb).
It is to be understood that the author of the book we are considering was a Catholic of good standing, and his stated purpose for writing the book was to shed light upon the claim that the pope that reigned during World War 2 had supported Hitler, the Nazi’s or had any culpability in the holocaust against the Jews, and others. When Cornwell addresses Pius XII’s grandfather, who was the right-hand man that ordained the Vatican 1 council, the history of the struggle between the kings of the south and north is being acted out in that very history. When the “Republicanism” revolution reached Italy, for about a year, the Italians drove Pius IX out of the city of Rome, and from then on, even after he returned, all the papacy has ever owned was the one hundred and ten acres, known as Vatican City.
Yuav tsum to taub tias tus sau phau ntawv uas peb tab tom tshuaj xyuas no yog ib tug Catholic uas nyob ruaj hauv txoj kev lees paub ntawm nws pawg ntseeg, thiab lub hom phiaj uas nws tau hais tseg rau kev sau phau ntawv no yog kom muab qhov teeb pom kev rau saum lo lus liam tias tus pope uas kav nyob rau lub sijhawm Tsov Rog Thoob Ntiaj Teb Zaum 2 tau txhawb Hitler, cov Nazi, lossis tau muaj ib feem ntawm kev txhaum hauv txoj kev tua neeg loj rau cov Yudais thiab lwm tus. Thaum Cornwell hais txog yawg ntawm Pius XII, uas yog tus pab tes xis uas tsa Vatican 1 council, keeb kwm ntawm txoj kev tawm tsam ntawm cov vajntxwv sab qab teb thiab sab qaum teb tab tom raug ua kom tshwm sim hauv keeb kwm ntawd ntag. Thaum kev hloov loj ntawm “Republicanism” mus txog Ltalis, cov neeg Ltalis tau ntiab Pius IX tawm hauv lub nroog Rome mus li kwv yees ib xyoos, thiab txij thaum ntawd los, txawm yog tom qab nws rov qab los lawm los xij, txhua yam uas lub papacy tau muaj ib txwm tsuas yog ib puas kaum daim av xwb, uas hu ua Vatican City.
The only way he was even able to return to the Vatican is with the help of French troops, and a loan from the Rothschilds, the infamous Jewish bankers. To intelligently understand the papal complicity in the holocaust during World War II, requires some basic understanding of Europe’s attitude towards the Jews since the crucifixion of Christ. The book suggests that antisemitism and racism are two different attitudes, claiming Hitler’s hatred of the Jews was racist, for Hitler viewed the Jews as a lesser category of human beings, whereas antisemitism was the hatred of the Jews because they killed God. Whether they are one and the same, or there is actually a distinction between the two, the reality of the plight of the Jews is worth understanding.
Tib txoj kev xwb uas nws thiaj li tau rov qab los rau hauv Vatican yog los ntawm kev pab ntawm cov tub rog Fabkis, thiab ib qho nyiaj qiv ntawm cov Rothschilds, cov neeg ua lag luam nyiaj Yudais uas muaj npe phem. Yuav kom to taub tau nrog kev txawj xav txog kev koom tes ntawm lub papacy hauv qhov kev tua neeg loj heev thaum Tsov Rog Ntiaj Teb Zaum II, yuav tsum muaj qee yam kev to taub hauv paus txog tus cwj pwm ntawm cov neeg Europe rau cov Yudais txij li thaum raug ntsia saum ntoo khaub lig ntawm Khetos. Phau ntawv no hais tias kev ntxub ntxaug Semites thiab kev ntxub ntxaug haiv neeg yog ob yam cwj pwm sib txawv, thiab hais tias Hitler txoj kev ntxub cov Yudais yog kev ntxub ntxaug haiv neeg, vim Hitler saib cov Yudais ua ib pawg tib neeg uas qis dua, hos kev ntxub ntxaug Semites yog kev ntxub cov Yudais vim lawv tau tua Vajtswv. Txawm yog ob yam no yog ib yam nkaus xwb, los sis yeej muaj qhov sib txawv tiag tiag ntawm ob yam ntawd, qhov tseeb ntawm kev txom nyem uas cov Yudais raug ntsib yog ib yam tsim nyog kom to taub.
For instance, in America today if the word “ghetto,” is used most think it is the definition of the poor, run down side of town. But the term “ghetto,” originally referred to a section of a city, especially in Venice, Italy, where Jews were compelled to live during the Middle Ages. The first ghetto was established in Venice in 1516, when the Venetian Republic confined Jews to a designated area of the city known as the “geto nuovo” (new foundry), which eventually became known as the ghetto.
Piv txwv li, nyob hauv Asmeskas niaj hnub no yog siv lo lus “ghetto,” ces feem coob xav tias nws yog lo lus txhais txog thaj chaw txom nyem thiab qhuav qhawv hauv nroog. Tiamsis lo lus “ghetto,” thaum chiv thawj yog siv hais txog ib feem ntawm ib lub nroog, tshwj xeeb tshaj yog hauv Venice, Ltalis, qhov chaw uas cov Yudais raug yuam kom nyob rau thaum lub Sijhawm Nruab Nrab. Lub ghetto thawj zaug raug tsim tsa hauv Venice xyoo 1516, thaum lub Koomhaum Venice kaw cov Yudais cia nyob hauv ib thaj chaw tshwj tseg hauv lub nroog uas hu ua “geto nuovo” (lub chaw yaj hlau tshiab), uas thaum kawg thiaj los paub tias yog lub ghetto.
In Europe through the Middle Ages, Jews were restricted as to where they could live, and also the professions they were allowed to practice. The restrictions were based upon the old definition of antisemitism, which referred to the belief that the Jews had killed God, and that all of their subsequent problems had been brought upon themselves through their own actions.
Nyob hauv Tebchaws Europe thoob plaws lub Sijhawm Nruab Nrab, cov Yudais raug txwv hais txog tej chaw uas lawv yuav nyob tau, thiab kuj raug txwv txog cov haujlwm uas lawv raug tso cai ua. Cov kev txwv ntawd tau raws li lub ntsiab qub ntawm kev ntxub ntxaug cov Yudais, uas hais txog txoj kev ntseeg tias cov Yudais tau tua Vajtswv, thiab tias txhua yam teeb meem uas lawv tau ntsib tom qab ntawd yog lawv tus kheej tej kev ua uas tau coj los rau saum lawv.
In the Middle Ages, it was an established tradition that Christians could not lend money or accept interest for a loan. The Jews were exempt from that restriction, and lending money became one of the professions that Jews were allowed to perform. The Jewish bankers, such as the Rothschild family, were the money changers in response to legal restrictions against what professions they were allowed to perform. When Pius IX needed funds to return to the Vatican, the frustration of no longer ruling the city of Rome was magnified by his need to reach out to the Jews for money.
Nyob rau tiam Nruab Nrab, nws yog ib txoj kev cai uas twb raug lees paub lawm tias cov Khixatia tsis raug tso cai qiv nyiaj los yog txais paj ntawm ib qho nyiaj qiv. Cov Yudais raug zam ntawm qhov kev txwv ntawd, thiab kev qiv nyiaj thiaj los ua ib yam ntawm cov haujlwm uas cov Yudais raug tso cai ua. Cov neeg Yudais ua lag luam txhab nyiaj, xws li tsev neeg Rothschild, yog cov pauv nyiaj vim yog teb rau cov kev txwv raws cai hais txog yam haujlwm twg uas lawv raug tso cai ua. Thaum Pius IX xav tau nyiaj txiag kom rov qab mus rau Vatican, txoj kev chim siab vim nws tsis kav lub nroog Loos lawm tau loj hlob ntxiv vim nws yuav tsum tig mus nrhiav nyiaj ntawm cov Yudais.
Prior to his being driven out of Rome Pius IX had appeared to be in one of two camps concerning the Jews and the church’s relation to the Jews. The two camps consisted of those who believed the Jews, no matter what happens to them, are simply getting what they deserve, and the other tended to show a little mercy towards the Jews. When Pius IX returned to the Vatican, after being driven out, the mercy he had sometimes manifested prior to his exile was never manifested again. Before his exile he had shut down the ghetto in the city of Rome, and after his return he re-established the ghetto, and began a taxation upon the Jews in order to regroup his financial losses.
Ua ntej nws raug ntiab tawm hauv Loos, Pius IX zoo li yog nyob hauv ib pawg ntawm ob pawg hais txog cov Yudais thiab txoj kev sib raug zoo ntawm lub koom txoos rau cov Yudais. Ob pawg ntawd muaj xws li cov uas ntseeg hais tias cov Yudais, txawm muaj dab tsi tshwm sim rau lawv los xij, tsuas yog tab tom tau yam uas lawv tsim nyog tau xwb; thiab lwm pawg ntawd kuj pheej nyiam qhia kev khuv leej me ntsis rau cov Yudais. Thaum Pius IX rov qab los rau lub Vatican tom qab raug ntiab tawm lawm, txoj kev khuv leej uas tej zaum nws tau qhia qee zaus ua ntej nws raug ntiab tawm tsis tau tshwm sim dua ib zaug li. Ua ntej nws raug ntiab tawm, nws tau kaw lub ghetto hauv lub nroog Loos, thiab tom qab nws rov qab los, nws rov tsa lub ghetto dua, thiab pib sau se rau cov Yudais kom rov khaws tau nws cov kev poob nyiaj txiag.
Pope Pius IX’s right-hand man was Marcantonio Pacelli, the grandfather of Hitler’s pope. He was an attorney that belonged to a special class of attorneys that supported the papacy. His son became part of that same elite class of attorneys, as did his grandson, who would ultimately become Hitler’s pope. After the book runs through the history of Eugenio Pacelli’s grandfather, his father, and his youth and education, it addresses the position that Pacelli took up as he began his work for the papacy. As an attorney, descending from the elite papal attorneys, he was picked to head up a department that specialized in contracts, which are called concords. In 1901 Pacelli was brought into the office of the Papal Secretariat of State.
Tus neeg tes xis ntawm Pope Pius IX yog Marcantonio Pacelli, uas yog yawg ntawm tus pope ntawm Hitler. Nws yog ib tug kws lij choj uas koom rau hauv ib pab kws lij choj tshwj xeeb uas txhawb nqa lub hwj chim papacy. Nws tus tub kuj tau los koom rau hauv tib pab kws lij choj qib siab ntawd, thiab nws tus xeeb ntxwv kuj ua ib yam li ntawd, tus uas thaum kawg yuav los ua tus pope ntawm Hitler. Tom qab phau ntawv nthuav txog keeb kwm ntawm Eugenio Pacelli tus yawg, nws txiv, thiab nws thaum hluas nrog nws txoj kev kawm, nws mam hais txog txoj haujlwm uas Pacelli tau txais thaum nws pib ua haujlwm rau lub papacy. Ua ib tug kws lij choj, yug los ntawm caj ces kws lij choj qib siab ntawm papacy, nws raug xaiv los ua tus thawj coj ntawm ib chav haujlwm uas tshwj xeeb hauv cov ntawv cog lus, uas hu ua concords. Xyoo 1901 Pacelli raug coj los nkag rau hauv lub chaw haujlwm ntawm Papal Secretariat of State.
Pacelli became the envoy to the nations. Prophetically Pacelli became the legal point of contact that consummated the fornication of the kings of the earth with the papacy. In 1903, Pius X was coronated as pope. Immediately he began to attack the “intellectual poison” that produced “relativism and skepticism.” The man who ran Pius X’s effort to eradicate “modernism” was Umberto Benigni, who worked in the same office as Pacelli. Benigni once stated of a group of world-class historians, that they were men for whom, “history is nothing but a continual desperate attempt to vomit. For this sort of human being there is only one remedy: the inquisition!” To Benigni, a historian that expressed any sympathy with the ideas that came from the French Revolution were to be executed.
Pacelli tau los ua tus sawv cev mus rau tej tebchaws. Hauv kev qhia yav tom ntej Pacelli tau los ua qhov chaw raug cai uas ua kom tiav txoj kev deev luag poj luag txiv ntawm cov vajntxwv hauv ntiajteb nrog txoj kev ua vajntxwv ntawm papacy. Xyoo 1903, Pius X tau txais kev tsa mom ua pope. Tam sim ntawd nws pib tawm tsam “cov tshuaj lom ntawm kev txawj ntse” uas tsim tau “kev txheeb txhua yam raws li tus kheej kev xav thiab kev ua xyem xyav.” Tus txiv neej uas coj Pius X txoj kev siv zog kom rhuav tshem “modernism” yog Umberto Benigni, uas ua haujlwm hauv tib lub chaw ua haujlwm li Pacelli. Ib zaug Benigni tau hais txog ib pab kws keeb kwm nto moo thoob ntiajteb tias lawv yog cov txiv neej uas, “keeb kwm tsis yog dabtsi li tsuas yog ib qho kev sim tas mus li uas tag kev cia siab kom ntuav xwb. Rau hom neeg zoo li no tsuas muaj ib qho tshuaj kho xwb: txoj kev inquisition!” Rau Benigni, ib tug kws keeb kwm uas qhia ib qho kev pom zoo twg nrog tej tswv yim uas tawm los ntawm Fabkis Kev Tawm Tsam mas yuav tsum raug muab tua.
Officially, Benigni ran the propaganda ministry for the papacy, but unofficially he also ran a clandestine spy network, designed to identify any Catholics that had any sympathy for the “modernism,” that had originated with the king of the south. Ultimately in 1910, his work produced a directive that obliged employees of the papacy to swear an oath, called the Antimodernist Oath. It is still in force. To be employed by the Vatican you must swear to a hatred of modernist ideas, which today we would call communistic ideas.
Raws li kev cai, Benigni yog tus tswj hwm lub chaw haujlwm tshaj tawm lus qhuab ntuas rau lub papacy, tiam sis raws li tsis yog kev cai nws kuj yog tus tswj hwm ib lub vas sab nyiag zais cia thiab, uas raug tsim los txheeb xyuas txhua tus Catholic uas muaj ib qho kev txhawb siab twg rau “modernism,” uas tau yug los ntawm tus vaj ntxwv sab qab teb. Thaum kawg, xyoo 1910, nws tes haujlwm tau tsim ib daim lus txib uas yuam cov neeg ua haujlwm ntawm lub papacy kom cog ib lo lus cog tseg, hu ua Antimodernist Oath. Nws tseem muaj hwj chim siv los txog niaj hnub no. Yog xav tau ua haujlwm rau Vatican, koj yuav tsum cog lus tias yuav ntxub tej tswv yim modernist, uas niaj hnub no peb yuav hu ua tej tswv yim communist.
In the summary of Cronwell’s book, on the flyleaf it states, “In the first decade of the century, as a brilliant young Vatican lawyer, Pacelli helped shape an ideology of unprecedented papal power; during the 1920’s he employed cunning and blackmail to impose power in Germany. In 1933, Hitler became his perfect negotiating partner and a concordant was established that granted religious and educational advantages to the Catholic Church in exchange for Catholic withdrawal from social and political action. This ‘voluntary’ abdication of political Catholicism imposed from Rome facilitated the rise of Nazism.
Nyob rau hauv qhov kev xaus luv ntawm Cronwell phau ntawv, nyob rau ntawm nplooj flyleaf nws hais tias, “Nyob rau thawj kaum xyoo ntawm lub xyoo pua no, thaum Pacelli tseem yog ib tug tub ceev xwm kev cai lij choj ci ntsa iab hluas ntawm Vatican, nws tau pab txhim tsa ib txoj kev xav txog hwj chim papal uas tsis tau muaj dua li; nyob rau lub caij xyoo 1920s nws tau siv kev dag ntxias thiab kev hem kom yuam kom siv hwj chim nyob hauv Lub Tebchaws Yelemees. Xyoo 1933, Hitler tau los ua nws tus khub sib tham uas zoo tshaj plaws, thiab ib daim concordat tau raug teeb tsa uas tau pub txiaj ntsig kev cai dab qhuas thiab kev kawm rau lub Koom Txoos Kas Tos Liv, pauv nrog kev thim rov qab ntawm cov Kas Tos Liv tawm ntawm kev koom tes hauv zej zog thiab kev ua nom ua tswv. Qhov kev ‘txaus siab’ tso tseg no ntawm kev ua Kas Tos Liv hauv kev nom kev tswv, uas raug yuam los ntawm Loos, tau pab ua kom kev sawv los ntawm Nazism yooj yim.”
At a cabinet meeting on July 14, 1933, Adolph Hitler expressed his opinion that very month that the concordance manufactured by Pacelli with the Nazi’s gave Germany created “an area of trust…. In the developing struggle against international Jewry.”
Thaum lub rooj sib tham ntawm tsoom fwv hnub tim 14 Lub Xya hli ntuj 1933, Adolph Hitler tau hais tawm nws lub tswv yim hauv tib lub hli ntawd tias daim ntawv cog lus uas Pacelli tau tsim nrog cov Nazi thiab muab rau lub teb chaws Yelemees ntawd tau tsim “ib thaj chaw ntawm kev ntseeg siab…. Hauv txoj kev tawm tsam uas tab tom loj hlob tiv thaiv cov Yudais thoob ntiaj teb.”
Cornwell’s book was not well received by Catholics who refused to accept the evidence that Pacelli was the primary reason that Hitler was able to rise to power, for Germany was a majority of Catholics. Pacelli had struck an agreement that prevented the Catholic publishing house, Catholic news agencies and Catholic schools from saying anything about the direction of Hitler from 1933 onward. The book traces the obvious anti-Semitic bent of Pacelli, who thereafter became the pope during World War II. At least three items can be established on very reliable historical sources from the book.
Phau ntawv ntawm Cornwell tsis tau txais kev lees txais zoo ntawm cov Catholic uas tsis kam lees txais cov pov thawj tias Pacelli yog tus laj thawj tseem ceeb uas ua rau Hitler muaj peev xwm sawv los kav hwj chim, vim lub teb chaws Yelemees yog ib lub teb chaws uas cov Catholic muaj coob tshaj. Pacelli tau cog lus ib daim ntawv pom zoo uas txwv tsis pub lub tsev luam tawm ntawv Catholic, cov koom haum xov xwm Catholic, thiab cov tsev kawm Catholic hais dab tsi li txog txoj kev uas Hitler tab tom coj txij xyoo 1933 mus lawm. Phau ntawv no nthuav qhia txog qhov kev ntxub ntxaug Yudais uas pom tseeb hauv Pacelli, uas tom qab ntawd tau los ua tus pope thaum Tsov Rog Ntiaj Teb Zaum II. Yam tsawg kawg peb yam muaj peev xwm raug tsim tsa tau los ntawm cov ntaub ntawv keeb kwm uas ntseeg tau heev hauv phau ntawv no.
The first is the warfare of the king of the north and the king of the south, as represented in Daniel chapter eleven. In that warfare the enemies are Catholicism against atheism, the pope against Communism. The other point is that the pope employed Nazism as his proxy army against atheism during World War II, just as the pope employed apostate Protestantism in 1989, as its proxy army against the atheism of the USSR. The book also identifies the internal and external prophetic structure represented by the satanic messages that came forth from the miracle at Fatima.
Qhov thawj yog kev ua rog ntawm vajntxwv sab qaum teb thiab vajntxwv sab qab teb, raws li tau sawv cev nyob hauv Daniyees tshooj kaum ib. Nyob hauv txoj kev ua rog ntawd, cov yeeb ncuab yog Kev Ntseeg Kas Tos Liv tawm tsam kev tsis ntseeg Vajtswv, tus pope tawm tsam Kev Koomyis. Lwm lub ntsiab yog tias tus pope tau siv Nazism ua nws pab tub rog sawv cev tawm tsam kev tsis ntseeg Vajtswv thaum Tsov Rog Ntiaj Teb Zaum Ob, ib yam li tus pope tau siv Protestantism uas thim txoj kev ntseeg lawm nyob rau xyoo 1989 ua nws pab tub rog sawv cev tawm tsam kev tsis ntseeg Vajtswv ntawm USSR. Phau ntawv no kuj qhia meej txog sab hauv thiab sab nraud ntawm tus qauv cev Vajtswv lus uas tau sawv cev los ntawm cov lus ntawm Xatas uas tau tawm los ntawm qhov txuj ci tseem ceeb ntawm Fatima.
The borderline war of Raphia, represented in verses eleven and twelve of Daniel eleven, represent the war of the borderline currently playing out in the Ukraine. The ancient war was a hot war, the second is the second proxy war, with the proxy armies involved in mortal interaction. Raphia identifies the borderline war as being between the king of the north and the king of the south, but prophecy teaches that until the soon coming Sunday law, the whore of Tyre is forgotten, Jezebel is in Samaria, and Herodias skipped Herod’s birthday party. Those three witnesses of the role of the king of the north in this current history, is that she is behind the scenes pulling the strings. The hot wars, proxy wars and cold wars that happen while she is forgotten are accomplished by her proxy armies.
Tsov rog ciam teb ntawm Raphia, uas raug sawv cev nyob rau hauv nqe kaum ib thiab kaum ob ntawm Daniyee kaum ib, sawv cev rau tsov rog ciam teb uas tam sim no tab tom tshwm sim hauv Ukraine. Tsov rog txheej thaum ub ntawd yog ib tsov rog kub; qhov thib ob yog tsov rog sawv cev thib ob, nrog rau cov tub rog sawv cev uas koom tes nyob rau hauv kev sib ntaus sib tua uas ua rau tuag taus. Raphia qhia tias tsov rog ciam teb ntawd yog nruab nrab ntawm vajntxwv sab qaum teb thiab vajntxwv sab qab teb, tiam sis lus faj lem qhia tias txog rau thaum txoj cai Hnub Caiv uas yuav los sai no, tus niam ntiav ntawm Tyre raug tsis nco qab lawm, Jezebel nyob hauv Samaria, thiab Herodias hla dhau Herod lub rooj noj mov hnub yug. Peb tug tim khawv ntawd hais txog tes haujlwm ntawm vajntxwv sab qaum teb hauv keeb kwm tam sim no no, yog tias nws nyob tom qab txheej xwm rub cov hlua. Cov tsov rog kub, tsov rog sawv cev, thiab tsov rog txias uas tshwm sim thaum nws raug tsis nco qab ntawd raug ua tiav los ntawm nws cov tub rog sawv cev.
Russia is the king of the south, and it is now involved in a borderline war that is being financed by the globalists of the Western world, primarily the progressive Democrats and RINO (Republican In Name Only) Republicans in the United States. When the United States is represented as the king of the north’s proxy army in verse forty of Daniel eleven, its two prophetic characteristics are military might and financial power. The United States is accomplishing the same work in Ukraine that it did in 1989, helping the Pope against Russia, and the proxy army on the ground, defending Ukraine, is so full of Nazi supporters that even the mainstream media cannot deny it. Rome is now using the same proxy armies that she used in the hot war that was World War II, and in 1989, to war against Russia. Read the book: Hitler’s Pope, the Secret History of Pius XII.
Russia yog tus vajntxwv sab qab teb, thiab tam sim no nws tab tom koom nyob rau hauv ib txoj kev ua rog ze ciam teb uas raug them nyiaj los ntawm cov neeg thoob ntiaj teb tshiab ntawm lub ntiaj teb sab hnub poob, feem ntau yog cov Democrats uas vam meej thiab cov Republicans RINO (Republican Hauv Npe Xwb) hauv Tebchaws Meskas. Thaum Tebchaws Meskas raug sawv cev ua tus vajntxwv sab qaum teb tus tub rog sawv cev hauv nqe plaub caug ntawm Daniyees kaum ib, nws ob yam cwj pwm yaj saub yog hwjchim tub rog thiab lub zog nyiaj txiag. Tebchaws Meskas tab tom ua tiav tib txoj haujlwm hauv Ukraine uas nws tau ua xyoo 1989, pab tus Pope tawm tsam Russia, thiab tus tub rog sawv cev uas nyob rau pem teb, tiv thaiv Ukraine, puv npo nrog cov neeg txhawb nqa Nazi heev kawg uas txawm yog cov xov xwm tseem ceeb los kuj tsis muaj peev xwm tsis lees nws. Tam sim no Loos tab tom siv tib cov tub rog sawv cev uas nws tau siv hauv txoj kev ua rog kub uas yog Tsov Rog Ntiaj Teb Zaum Ob, thiab xyoo 1989, los ua rog tawm tsam Russia. Nyeem phau ntawv: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Peb yuav txuas ntxiv txoj kev kawm no nyob rau hauv zaj lus tom ntej.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Zoo ib yam nkaus, thaum Vajtswv tab tom yuav qhib keeb kwm ntawm pawg ntseeg rau tiam tom ntej rau Yauhas tus uas Nws hlub, Nws tau muab ib lo lus lees paub rau nws txog tus Cawmseej txoj kev txaus siab thiab txoj kev saib xyuas Nws haiv neeg, los ntawm kev qhia rau nws pom ‘Ib tug zoo li Leej Tub ntawm neeg,’ taug kev nyob nruab nrab ntawm tej ceg teeb, uas yog lub cim sawv cev rau xya pawg ntseeg. Thaum Yauhas raug qhia kom pom cov kev tawm tsam loj kawg ntawm pawg ntseeg nrog tej hwjchim hauv ntiajteb, nws kuj raug pub kom pom txoj kev yeej zaum kawg thiab txoj kev dim cawm ntawm cov ncaj ncees. Nws pom pawg ntseeg raug coj mus rau hauv kev sib ntaus uas txaus tuag nrog tus tsiaj qus thiab nws tus mlom, thiab kev pe hawm tus tsiaj qus ntawd raug yuam kom ua, tsis li ntawd ces raug txim tuag. Tiamsis thaum ntsia dhau ntawm pa luam yeeb thiab suab nrov ntawm kev sib ntaus, nws pom ib pab neeg nyob saum Roob Xi‑oos nrog tus Menyuam Yaj, uas, tsis yog muaj tus cim ntawm tus tsiaj qus, lawv muaj ‘Leej Txiv lub npe sau rau saum lawv tej pliaj.’ Thiab dua nws pom ‘cov uas twb yeej tus tsiaj qus lawm, thiab yeej nws tus mlom, thiab yeej nws tus cim, thiab yeej tus zauv ntawm nws lub npe, sawv saum lub hiav txwv iav, tuav Vajtswv tej nkauj ntaus’ thiab hu zaj nkauj ntawm Mauxes thiab ntawm tus Menyuam Yaj.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Cov lus qhia no yog rau peb txoj kev pab. Peb yuav tsum tsa peb txoj kev ntseeg rau saum Vajtswv, rau qhov ua ntej peb tam sim no muaj ib lub sij hawm uas yuav sim neeg lub siab. Khetos, nyob saum Roob Txiv Ntoo Roj, tau rov hais txog cov kev txiav txim txaus ntshai uas yuav los ua ntej Nws txoj kev los zaum ob tias: ‘Nej yuav hnov txog kev tsov rog thiab tej lus xaiv txog kev tsov rog.’ ‘Ib haiv neeg yuav sawv tawm tsam ib haiv neeg, thiab ib lub nceeg vaj tawm tsam ib lub nceeg vaj: thiab yuav muaj kev tshaib nqhis, thiab kab mob phem, thiab av qeeg, nyob ntau qhov chaw. Tag nrho tej no tsuas yog qhov pib ntawm kev txom nyem xwb.’ Txawm yog tias tej lus faj lem no tau muaj ib feem kev ua tiav thaum Yeluxalees raug rhuav tshem, los lawv tseem muaj kev siv ncaj qha dua rau hnub kawg.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Peb tab tom sawv ntawm lub chaw nkag mus rau hauv tej xwm txheej loj thiab dawb ceev heev. Tej lus faj lem tab tom ua tiav sai heev. Tus Tswv twb nyob ntawm qhov rooj lawm. Tsis ntev no yuav muaj ib ntu sijhawm qhib tawm rau ntawm peb xub ntiag uas yuav ua rau txhua tus uas tseem muaj sia nyob muaj kev txaus siab thiab ceev faj loj kawg nkaus. Tej kev sib cav sib ceg ntawm yav tag los yuav raug tsa rov los dua; tej kev sib cav sib ceg tshiab yuav tshwm sim tuaj. Tej xwm txheej uas yuav raug ua tawm los hauv peb lub ntiajteb no tseem tsis tau txawm yog nyob hauv neeg txoj kev npau suav li. Xatas tab tom ua haujlwm los ntawm tib neeg tej cuab yeej. Cov uas tab tom siv zog hloov Txoj Cai Lij Choj thiab nrhiav kom tau ib txoj cai yuam kom hwm hnub Sunday yeej tsis tshua paub tias qhov tshwm sim yuav yog dab tsi. Ib qho teebmeem loj tab tom los txog rau saum peb lawm.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Tiamsis cov Vajtswv cov tub qhe tsis txhob cia siab rau lawv tus kheej thaum muaj kev kub ntxhov loj no. Hauv tej yog toog uas tau muab rau Yaxayas, rau Exekees, thiab rau Yauhas, peb pom tias ntuj ceeb tsheej muaj kev sib txuas ze npaum li cas nrog tej xwm txheej uas tab tom muaj nyob saum npoo ntiajteb no thiab tias Vajtswv txoj kev saib xyuas rau cov uas ncaj ncees rau Nws loj npaum li cas. Lub ntiajteb no tsis yog tsis muaj tus kav. Txoj kev npaj ntawm tej xwm txheej uas yuav los tom ntej no nyob hauv tus Tswv txhais tes. Tus Huab Tais Loj Tshaj Plaws saum ntuj ceeb tsheej tuav rawv txoj hmoo ntawm txhua haiv neeg, ib yam nkaus li tej xwm txheej uas txhawj txog Nws pawg ntseeg, nyob hauv Nws tus kheej txoj kev saib xyuas.” Testimonies, ntim 5, 752, 753.