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.
Nan liv ki rele Hitler’s Pope, otè a, John Cornwell, kòmanse istwa pwochen pap la ki te renye pandan Hitler t ap dirije Almay, ak granpapa li ansanm ak Pap Pius IX, yo menm yo te chase soti nan Vil Wòm nan. Lè Pius IX te sove kite vil Wòm nan, degize tankou yon mè, sèl moun li te mennen avè l se te granpapa pwochen pap la. Cornwell pale sou relasyon pwòch de mesye sa yo, epi apre sa li montre kijan papa pwochen pap la tou te gen lyen ak sant pouvwa Legliz Katolik la. Konsa, li idantifye anviwònman sosyal, politik, ak relijye nan istwa a depi nan epòk Pius IX rive jouk Dezyèm Gè Mondyal la. Apèsi istorik sa a bay anpil enfòmasyon.
“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.
“Yon lòt pa nan pretansyon papal la te franchi lè, nan onzyèm syèk la, Pap Grigwa VII te pwoklame pèfeksyon Legliz Wòm nan. Pami pwopozisyon li te mete devan yo, te gen youn ki deklare legliz la pa t janm fè erè, ni li pa t ap janm fè erè, dapre Ekriti yo. Men, prèv biblik yo pa t akonpaye deklarasyon sa a. Pontif fyè a te reklame tou pouvwa pou depoze anperè yo, e li te deklare ke okenn santans li menm li te pwononse pa t kapab anile pa pèsonn, men se te privilèj li pou anile desizyon tout lòt moun.”
“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.
“Yon bèl ilistrasyon frapan sou karaktè tiranik defansè sa a nan enfayibilite te parèt nan fason li te trete anperè Almay la, Anri IV. Paske li te pran libète neglije otorite pap la, yo te deklare monak sa a eskominye epi dechouke sou twòn nan. Anri, ki te tèrifye devan abandonman ak menas pwòp chèf li yo, ke manda papal la te ankouraje nan rebelyon kont li, te santi nesesite pou li rekonsilye tèt li ak Wòm. Ansanm ak madanm li ak yon sèvitè fidèl, li travèse Alp yo nan mitan sezon ivè a, pou l te ka imilye tèt li devan pap la. Lè li rive nan chato kote Grégwa te retire kò l, yo mennen li, san gad li yo, nan yon lakou deyò; epi la, nan frèt sevè sezon ivè a, ak tèt li dekouvri epi pye l toutouni, abiye ak rad mizè, li tann pèmisyon pap la pou l antre an prezans li. Se sèlman apre li te pase twa jou ap fè jèn epi ap konfese, pontif la te desann ba li padon. Menm lè sa a, se sèlman sou kondisyon pou anperè a ta tann apwobasyon pap la anvan li reprann ensiy yo oswa egzèse pouvwa wayote a. Epi Grégwa, gonfle ak triyonf li a, te vante tèt li dèske se te devwa pa l pou l rabase ògèy wa yo.” 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 te yon “defansè enfayibilite,” men reklamasyon ridikil sa a pa t vin tounen yon doktrin ofisyèl (dogm) jouk sou Pius IX, ki te fè reklamasyon san konprann sa a tounen yon doktrin etabli nan premye Konsèy Vatikan an. Doktrin nan te adopte 18 Jiyè 1870, egzakteman san senkant ane anvan premye desepsyon san karannkat mil yo.
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.
Sa ki bay enfòmasyon nan listwa a, se ke lè Pius IX te òganize premye Konsèy Vatikan an, epi li te mete an aplikasyon doktrin li sou enfayibilite a, motivasyon li te soti nan rayisman li te genyen pou sa yo te rele “modènis.” Li pa t chita sou lide ke yon pap ta ka pa fè okenn erè lè l ap defini doktrin biblik yo; se te yon defans opozisyon pap la kont enfliyans Revolisyon fransèz la te pwodui. Sa te dirije kont sa ki t ap vin, finalman, konnen kòm Kominis.
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.
Revolisyon fransè a te lakòz yon gwo boulvèsman nan estrikti pouvwa nasyon ewopeyen yo, avèk yon rayisman patikilye kont monachi sa a ki se papote a. Se te yon revòlt repibliken italyen ki te tanporèman chase Pius IX ansanm ak bra dwat li soti lavil Wòm. “Modènis” la, ki te reprezante pa divès filozofi Revolisyon fransè a te pwodui yo, te pi gwo ènmi Pius IX; epi doktrin enfayibilite li a te fèt pou soutni chak reklamasyon pap la te fè kont ide modènis Revolisyon fransè a te pwodui yo.
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).
Nan Danyèl, chapit onz, vèsè karant, idantifye ke an 1798, wa sid la (Lafrans ate a) te bay wa nò a (papote a) blesi mòtèl la.
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.
Doktrin enfayibilite Pius IX la te konekte ak lagè ki reprezante nan vèsè karant nan Danyèl onz la, e depi nan dènye pati ane 1869 la rive nan ane ki te swiv la, Pius IX te konvoke premye Konsèy Vatikan an, yo rele Vatican I, nan bi pou konfime ke pap la te tèt Katolisis la, e ke Katolisis te tèt tout legliz yo, jan sa te pwoklame pa dekrè Jistinyen an nan ane 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.
Dezyèm Konsèy Vatikan an, yo rele l tou Vatikan II, te fèt soti 1962 rive 1965. Se te yon evènman istorik enpòtan anpil nan listwa Legliz Katolik la, epi youn nan konsèy èkimenik ki pi enpòtan nan epòk modèn nan. Konsèy la te reyini anba direksyon Pap Jan XXIII, epi li te kontinye pandan pontifika Pap Pòl VI apre lanmò Jan XXIII an 1963. Li enpòtan pou rekonèt diferans ki byen distenk ant de konsèy sa yo.
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.
Premye konsèy la te fèt pou tabli sa yo rele “primasi” pap la, sa vle di ke pap la se chèf siprèm, ansèyan ak gadò Legliz la, ki reskonsab prezève ak entèprete doktrin lafwa yo. Otorite li te gen ladan l defini dogm yo, pibliye dekrè doktrinal, epi fè pwoklamasyon otoritè sou kestyon lafwa ak moral, sa yo rele enfayibilite papal la. Sa gen ladan tou otorite jiridiksyonèl pap la sou Legliz inivèsèl la, ansanm ak pouvwa pou nonmen evèk yo, regle sakreman yo, epi dirije administrasyon Legliz la.
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.
Dezyèm konsil la te dwe reoryante Legliz la pou l tounen yon antite èkimenik. Konsil yo te pwopozisyon ki te dirèkteman opoze youn ak lòt. Premye konsil la, ki te konsèvatè, te jwenn kontradiksyon li nan dezyèm konsil la, ki te liberal. De faksyon sa yo te diferan youn ak lòt tankou lannuit ak lajounen, e pwofesi yo atribye a twa sekrè Fatima yo idantifye yon lagè entèn ki byen reprezante pa de konsil sa yo.
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.
Pwofesi a idantifye yon gwoup ki soutni primasi Pius IX reprezante a kòm sa yo rele swa “pap blan an”, “bon pap la”, oswa “bon evèk la”; epi lòt gwoup la, ki asosye ak Vatikan II, reprezante pa “pap nwa a”, oswa “move pap la”, oswa “move evèk la”. Kontwovès de konsèp politik sa yo reprezante lè ou vizite sanktyè mirak Fatima a, nan Fatima, Pòtigal. Lè w ap antre, pasaj la plase ant yon estati yon pap nwa sou yon bò, epi yon pap blan sou lòt bò a.
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).
Se poutèt sa, sa vin fè pati eritaj nonm ki, finalman, t ap vin sa liv la idantifye kòm pap Hitler la, ke rasin li yo mare ansanm ak batay ki genyen ant modènis la (wa sid la) ak primasi papal la (wa nò a).
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.
Li dwe konprann ke otè liv n ap konsidere a te yon Katolik ki te an bon pozisyon nan Legliz la, e objektif li te deklare pou ekri liv la se te pou fè limyè sou akizasyon ki te pretann ke pap ki t ap gouvène pandan Dezyèm Gè Mondyal la te soutni Hitler, Nazi yo, oswa te gen nenpòt koupabilite nan olokòs kont Jwif yo ak lòt moun. Lè Cornwell pale sou granpapa Pius XII la, ki te men dwat ki te òdone konsèy Vatikan I an, istwa batay ant wa sid la ak wa nò a ap dewoule nan menm istwa sa a. Lè revolisyon “Repiblikenis” lan te rive ann Itali, pandan apeprè yon ane, Italyen yo te chase Pius IX soti nan vil Wòm, e depi lè sa a, menm apre li te retounen, tout sa papote a te janm posede se te san dis kawo tè yo, yo rele Vil Vatikan.
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.
Sèl mwayen ki te menm pèmèt li retounen Vatikan an se te avèk èd twoup franse yo, ansanm ak yon prè ki te soti bò kote Rothschild yo, bankye jwif ki gen move repitasyon. Pou konprann avèk sajès konplisite pap la nan Olokòs la pandan Dezyèm Gè Mondyal la, li nesesè pou gen kèk konpreyansyon debaz sou atitid Ewòp te genyen anvè jwif yo depi sou kwa Kris la. Liv la fè konnen antisemitis ak rasis se de atitid diferan, li deklare rayisman Hitler te genyen kont jwif yo te rasyal, paske Hitler te konsidere jwif yo kòm yon kategori moun ki pi ba, tandiske antisemitis se te rayi jwif yo poutèt yo te touye Bondye. Kit yo se yon sèl ak menm bagay la, oswa si vrèman gen yon distenksyon ant de yo, reyalite mizè ak soufrans pèp jwif la merite pou yo konprann li.
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.
Pa egzanp, nan Amerik jodi a, si yo itilize mo “ghetto” a, pifò moun panse se definisyon pati pòv, delabre, nan vil la. Men tèm “ghetto” a, okòmansman, te fè referans ak yon seksyon nan yon vil, espesyalman nan Venice, Itali, kote yo te fòse Jwif yo rete pandan Mwayennaj yo. Premye ghetto a te etabli nan Venice an 1516, lè Repiblik Venetyen an te konfinen Jwif yo nan yon zòn deziyen nan vil la yo te rele “geto nuovo” (nouvo fondri), ki finalman te vin rele ghetto a.
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.
An Ewòp pandan Mwayennaj yo, yo te mete restriksyon sou Jwif yo konsènan kote yo te ka abite, ansanm ak metye yo te gen dwa pratike. Restriksyon sa yo te baze sou ansyen definisyon antisemitis la, ki te fè referans ak kwayans selon ki Jwif yo te touye Bondye, e ke tout pwoblèm ki te vin apre yo te tonbe sou yo poutèt pwòp aksyon pa yo.
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.
Nan Mwayennaj yo, se te yon tradisyon byen tabli ke kretyen pa t gen dwa prete lajan ni resevwa enterè sou yon prè. Jwif yo te egzante de restriksyon sa a, epi prete lajan te vin youn nan metye yo te pèmèt jwif yo pratike. Bankye jwif yo, tankou fanmi Rothschild la, te vin chanjè lajan anfas restriksyon legal sou metye yo te gen dwa egzèse. Lè Pius IX te bezwen lajan pou l retounen Vatikan an, fristrasyon li poutèt li pa t ap gouvène vil Wòm ankò te vin ogmante akoz nesesite li te genyen pou l al mande jwif yo lajan.
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.
Anvan yo te mete li deyò lavil Wòm, Pius IX te parèt kòm li te nan youn nan de kan konsènan Jwif yo ak relasyon Legliz la avèk Jwif yo. De kan sa yo te gen ladan yo sila yo ki te kwè ke Jwif yo, kèlkeswa sa ki rive yo, senpleman ap resevwa sa yo merite, epi lòt la te gen tandans montre yon ti kras mizèrikòd anvè Jwif yo. Lè Pius IX te retounen Vatikan an, apre yo te fin mete l deyò, mizèrikòd li te konn manifeste pafwa anvan ekzil li a pa t janm manifeste ankò. Anvan ekzil li a, li te fèmen geto ki te nan vil Wòm nan; epi apre retou li, li te re-etabli geto a, epi li te kòmanse enpoze yon taks sou Jwif yo pou li te ka rekipere pèt finansye li yo.
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.
Nonm dwat Pap Pie IX la se te Marcantonio Pacelli, granpapa pap Hitler la. Li te yon avoka ki te fè pati yon klas espesyal avoka ki t ap soutni papote a. Pitit gason li a te vin fè pati menm klas elit avoka sa a, menm jan ak pitit pitit li a, ki alafen t ap vin pap Hitler la. Apre liv la fin pase an revi istwa granpapa Eugenio Pacelli a, papa li, ansanm ak jenès li ak edikasyon li, li abòde pozisyon Pacelli te pran lè li te kòmanse travay li pou papote a. Antanke avoka, ki te soti nan liy avoka elit papal yo, yo te chwazi li pou dirije yon depatman ki te espesyalize nan kontra, yo rele konkòda. An 1901 yo te mete Pacelli nan biwo Sekretarya Deta Papal la.
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 te vin anvwaye pou nasyon yo. Nan sans pwofetik, Pacelli te vin pwen kontak legal ki te mennen rive nan konsomasyon fònikasyon wa latè yo ak papote a. An 1903, Pius X te kouwone kòm pap. Menm lè a, li te kòmanse atake “pwazon entelektyèl” ki te pwodui “relativis ak eskeptisis.” Moun ki t ap dirije efò Pius X pou elimine “modènis” la se te Umberto Benigni, ki t ap travay nan menm biwo ak Pacelli. Yon fwa, Benigni te deklare konsènan yon gwoup istoryen klas mondyal, yo se te moun pou ki, “listwa pa anyen lòt pase yon tantativ kontinyèl dezespere pou vomi. Pou kalite èt imen sa a, gen yon sèl remèd: enkizisyon an!” Pou Benigni, yon istoryen ki te eksprime nenpòt senpati pou lide ki te soti nan Revolisyon fransè a te dwe egzekite.
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.
Ofisyèlman, Benigni te dirije ministè pwopagann pou papote a, men an prive li te dirije tou yon rezo espyon klandesten, ki te fèt pou idantifye nenpòt Katolik ki te gen nenpòt senpati pou “modernis” la, ki te pran nesans ak wa sid la. Finalman, an 1910, travay li te bay kòm rezilta yon direktiv ki te oblije anplwaye papote a prete yon sèman, yo rele Sèman Antimodènis la. Li toujou an vigè. Pou yo anplwaye w nan Vatikan an, ou dwe prete sèman pou w rayi lide modènis yo, sa nou ta rele jodi a lide kominis yo.
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.
Nan rezime liv Cronwell la, sou paj gad la, li deklare: “Nan premye deseni syèk la, antanke yon jèn avoka briyan nan Vatikan an, Pacelli te ede fòme yon ideyoloji ki bay pouvwa papal yon anplitid san parèy; pandan ane 1920 yo li te sèvi ak riz ak chantaj pou enpoze pouvwa an Almay. An 1933, Hitler te vin patnè negosyasyon pafè li, epi yo te etabli yon konkòda ki te akòde Legliz Katolik la avantaj relijye ak edikatif, an echanj pou retrè katolik yo nan aksyon sosyal ak politik. ‘Abdikasyon volontè’ sa a nan katolisism politik, enpoze depi Wòm, te fasilite monte Nazis la.
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.”
Nan yon reyinyon kabinè 14 jiyè 1933, Adolph Hitler te eksprime opinyon li menm mwa sa a ke konkòda Pacelli te fabrike avèk Nazi yo te bay Almay la te kreye “yon espas konfyans…. nan lit k ap devlope kont jwifri entènasyonal.”
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.
Liv Cornwell la pa t byen resevwa pa Katolik ki te refize aksepte prèv ki montre se Pacelli ki te rezon prensipal ki fè Hitler te kapab monte sou pouvwa a, paske Almay te yon peyi kote majorite a te Katolik. Pacelli te fè yon akò ki te anpeche mezon piblikasyon Katolik la, ajans nouvèl Katolik yo ak lekòl Katolik yo di anyen sou direksyon Hitler t ap pran depi 1933 e apre. Liv la suiv tandans anti-semitik Pacelli a ki te evidan, li menm ki, apre sa, te vin pap la pandan Dezyèm Gè Mondyal la. Omwen twa pwen ka tabli sou baz sous istorik ki trè serye, dapre liv la.
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.
Premye a se lagè wa nò a ak wa sid la, jan sa prezante nan Danyèl chapit onz la. Nan lagè sa a, lènmi yo se Katolisism kont ateyis, pap la kont Kominis. Lòt pwen an se ke pap la te itilize Nazism kòm lame pwokirasyon li kont ateyis pandan Dezyèm Gè Mondyal la, menm jan pap la te itilize Pwotestantis apostazi an 1989 kòm lame pwokirasyon li kont ateyis Inyon Sovyetik la. Liv la idantifye tou estrikti pwofetik entèn ak ekstèn ki reprezante pa mesaj satanik ki te soti nan mirak Fatima a.
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.
Lagè fwontyè Rafya a, jan sa reprezante nan vèsè onz ak douz nan Danyèl onz, reprezante lagè fwontyè k ap dewoule kounye a nan Ikrèn. Ansyen lagè a te yon lagè cho; dezyèm nan se dezyèm lagè pwokirasyon an, avèk lame pwokirasyon yo angaje nan entèraksyon mòtèl. Rafya idantifye lagè fwontyè a kòm yon lagè ant wa nò a ak wa sid la, men pwofesi anseye ke jiskaske lwa dimanch ki prèt pou vini an rive, pwostitye Tir la bliye, Jezabèl nan Samari, epi Ewodyad te sote fèt anivèsè Ewòd la. Twa temwen sa yo konsènan wòl wa nò a nan istwa aktyèl sa a, se ke se li menm ki dèyè sèn nan ap rale fisèl yo. Lagè cho yo, lagè pwokirasyon yo ak lagè frèt yo ki fèt pandan yo bliye li a, se lame pwokirasyon li yo ki egzekite yo.
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.
Larisi se wa nan sid la, e kounye a li enplike nan yon lagè sou fwontyè k ap finanse pa globalis monn oksidantal la, sitou Demokrat pwogresis yo ak Repibliken RINO yo (Repibliken nan non sèlman) Ozetazini. Lè Ozetazini reprezante kòm lame pa pwokirasyon wa nò a nan vèsè karant nan Danyèl onz, de karakteristik pwofetik li yo se puisans militè ak puisans finansye. Ozetazini ap akonpli menm travay li te fè an 1989 la, lè li t ap ede Pap la kont Larisi; epi lame pa pwokirasyon ki sou teren an, k ap defann Ikrèn, tèlman chaje ak sipòtè Nazi, menm medya endikap yo pa ka demanti sa. Wòm kounye a ap sèvi ak menm lame pa pwokirasyon li te sèvi yo nan lagè cho ki te Dezyèm Gè Mondyal la, epi an 1989, pou fè lagè kont Larisi. Li liv la: Hitler’s Pope, the Secret History of Pius XII.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“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.
Menm jan an tou, lè Bondye t ap pral louvri devan Jan byeneme a istwa legliz la pou syèk k ap vini yo, Li te ba li yon asirans sou enterè ak swen Sovè a pou pèp Li a lè Li te revele li “Youn ki sanble ak Pitit lòm nan,” k ap mache nan mitan gwo lanp yo, ki te senbolize sèt legliz yo. Pandan yo t ap montre Jan dènye gwo lit legliz la ak pouvwa tè yo, yo te pèmèt li tou wè viktwa final la ak delivrans fidèl yo. Li te wè legliz la antre nan yon konfli mòtèl ak bèt la ansanm ak imaj li a, epi adorasyon bèt sa a te enpoze anba menas lanmò. Men, lè li te gade pi lwen pase lafimen ak bri batay la, li te wè yon gwoup sou Mòn Siyon ansanm ak Ti Mouton an, ki te genyen, olye mak bèt la, “non Papa a ekri sou fwon yo.” Epi ankò li te wè “moun ki te genyen viktwa sou bèt la, sou imaj li a, sou mak li a, ak sou nonb non li a, kanpe sou lanmè an vè a, ak gita Bondye yo” pandan y ap chante chan Moyiz la ak Ti Mouton an.
“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.
“Leson sa yo se pou byen nou. Nou bezwen repoze lafwa nou sou Bondye, paske gen yon tan ki toupre devan nou ki pral mete nan eprèv nanm lèzòm. Kris, sou Mòn Oliv la, te raple jijman terib ki te gen pou vini anvan dezyèm vini Li a: ‘N a tande pale lagè ak bri lagè.’ ‘Nasyon pral leve kont nasyon, e wayòm kont wayòm; e pral gen grangou, epidemi, ak tranblemanntè nan divès kote. Tout bagay sa yo se kòmansman doulè yo.’ Pandan pwofesi sa yo te resevwa yon akonplisman pasyèl nan destriksyon Jerizalèm, yo gen yon aplikasyon ki pi dirèk pou dènye jou yo.”
“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.
“Nou kanpe sou papòt gwo evènman ki grav e solanèl. Pwofesi ap akonpli byen vit. Seyè a la devan pòt la. Talè konsa, yon peryòd ki gen yon enterè akablan pou tout moun k ap viv pral louvri devan nou. Kontwovès ki te genyen nan tan pase yo pral rekòmanse; nouvo kontwovès pral leve. Sèn ki pral dewoule nan mond nou an poko menm antre nan rèv pèsonn. Satan ap travay atravè ajan imen. Moun k ap fè efò pou chanje Konstitisyon an epi pou jwenn yon lwa ki fòse obsèvans dimanch, pa twò reyalize ki rezilta sa pral genyen. Yon kriz prèt pou l tonbe sou nou.”
“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.
“Men, sèvitè Bondye yo pa dwe mete konfyans yo nan tèt pa yo nan gwo ijans sa a. Nan vizyon yo te bay Ezayi, Ezekyèl, ak Jan, nou wè jan syèl la makònen byen sere ak evènman k ap fèt sou tè a, epi jan swen Bondye genyen pou moun ki rete fidèl a Li a gran anpil. Lemonn pa san yon chèf. Plan evènman k ap vini yo nan men Senyè a. Majeste syèl la kenbe sò nasyon yo, ansanm ak enterè legliz Li a, anba pwòp gad Li.” Testimonies, volim 5, 752, 753.